this knowledge of Christ and withall see and consider with your selues what a longing and thirsting desire you should haue after this knowledge of Christ The knowledge of Christ Iesus euen by hearing and by reading and by faith is as not long since we heard the most excellent knowledge that is but this experimentall knowledge of Christ to know by experience in our owne soules that he is such as by the word we beleeue him to be this is the most sweet and most comfortable knowledge euen so sweet and so comfortable as passeth all vnderstanding If yee haue this knowledge of Christ yee are already entred in part into those ioyes which are reserued in heauen for you If yee haue it not ô thirst after it and giue your soules no rest till yee come vnto this knowledge of Christ Giue all diligence vnto the reading and hearing of the word of life pray alwaies with all manner of prayer and supplication in the spirit that yee may know Christ with a feeling knowledge and with a sweet experience in your owne soules that whatsoeuer yee haue heard and beleeued of him is most true The second thing which here I note is from what roote this experimentall and feeling knowledge of Christ issueth and springeth and that is from the righteousnesse of faith For so we are to vnderstand this knowledge of Christ to be a vantage following the renouncing of our owne righteousnes and reioycing in the righteousnesse of Christ by faith as that this vantage springeth from the righteousnesse of faith Hence then I obserue that onely they know Christ by this experimentall knowledge who being iustified by faith doe by a true and liuely faith happly the righteousnesse and obedience of Christ Iesus vnto themselues For then doe we begin to haue this feeling knowledge of Christ in our owne soules when by faith we lay hold on the righteousnesse of Christ Iesus to be iustified thereby and the more sure hold that we lay by the hand of faith on the righteousnesse of Christ Iesus the more wee grow vp in this feeling knowledge of Christ Iesus We beleeue saith Peter vnto Christ Joh. 6.69 and know that thou art the Christ the Sonne of the liuing God We beleeue saith he and know as if he should haue said we beleeue and in our owne soules by the testimonie of the spirit witnessing it to our spirit we know that thou art the Christ the sonne of the liuing God Faith then in Christ Iesus is the roote whence this feeling knowledge of Christ commeth and the more stedfastly we beleeue the greater feeling of this knowledge doth the spirit of God worke within our soules Many of vs I feare me want this feeling knowledg of Christ many of vs that say thinke that we know him know him not by experience in our owne soules many of vs that haue heard and read of him know not that he is made of God vnto vs wisdome or righteousnesse sanctification or redemption many of vs know not what treasures of wisdome or knowledge or saluation are laid vp in him for vs many of vs I feare mee feele not in our selues the sweetnesse of Christ the fruits of his sufferings the comforts of his promises the riches of his mercies many of vs I feare me onely know Christ as we heare of Christ and read of Christ but know him not by his comfortable presence in our owne soules And what is the cause of all this Surely we haue no roote in our selues we want that true and liuely faith whence such knowledge should spring Wee deceiue our selues flattering our selues and saying we beleeue in Christ we know Christ when as we neither beleeue in him nor know him A smattering faith and a smattering knowledge of Christ we haue but a iustifying faith or sauing knowledge we haue none Is then a iustifying faith the roote whence a feeling and sauing knowledg doth spring Let this then teach vs to vse with all religious reuerence those meanes which the Lord hath ordained for the begetting and increasing of faith in vs that we may beleeue and know and growing in faith we may grow also in the knowledge of Christ Iesus Let vs with reuerence hearken vnto the word preached and celebrate the holy Sacraments two ordinarie meanes which the Lord vsâ—th thereby to beget and to increase faith in vs. For faith comes by hearing as the Apostle witnesseth where he saith Faith is by hearing and hearing by the word of God Ro. 10.17 Seeing therefore wee cannot know Christ vnlesse we beleeue in him and seeing we cannot beleeue in him vnlesse we heare his word preached that we may beleeue in him and know him let vs willingly flocke as doues vnto the windowes vnto the house of the Lord to heare the word preached Againe as by the word preached so likewise by the vse of the Sacraments the Lord as by meanes strengthneth and increaseth our faith in vs. In the Lords Supper the bread is broken for vs giuen to vs we take it and eat it and digest it and it is made one substance with vs the wine likewise is powred out for vs giuen vnto vs we take it and drinke it and it is made one with vs. All which rites and actions what else are they but so many pledges and seales for the strengthning and increasing of our faith in the benefits of our saluation puâ—chased by the death and passion of our Lord and Sauiour Christ Iesus The bread that is broken for vs in that Supper and the wine that is powred out for vs they are so sure pledges vnto vs that Christ his bodie was broken for vs and his bloud shed for vs as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread and the wine that are giuen vnto vs by the Minister in the Supper they are so sure pledges vnto vs that Christ by his Spirit giueth vs his bodie and his bloud euen then in the supper as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread which with the hand of our bodie we take and eat and the wine which with the hand of our bodie we take and drinke are so sure pledges vnto vs that by faith our soules doe feede vpon the bodie and bloud of Christ as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes Lastly the bread and wine which being digested are turned into our substance and made one with vs and we with them are so sure seales vnto vs that by a mysticall vnion and spirituall coniunction we are made one with Christ and Christ with vs members of his bodie flesh of his flesh and bone of his bones as that we ought as stedfastly to beleeue this by faith as we perfectly know that by sense Such are the helps
Lord. Yea and what cause is there why we should reioyce in any thing but in the Lord Riches honour strength beauty and whatsoeuer else the world most esteemeth of what is it else but vanitie and vexation of the spirit Amongst other things most precious in the life of man wisedome is more to be sought after then gold and siluer and not to be weighed with precious stones righteousnes most commendeth man vnto man and holinesse most commendeth man vnto God And yet what is our wisedome what is our righteousnesse what is our holinesse that we should reioyce in them Be it that we haue the wisedome of Salomon be it that we be as righteous as Noah Daniel and Iob be it that we be as holie as Dauid the holie Prophets and Apostles yet for all this if we will come vnto God we must lay all these aside and Christ Iesus he must be our wisedome and righteousnes and holinesse Whatsoeuer our wisedome be it will not leade vs vnto God whatsoeuer our righteousnesse be it will not present vs righteous before God whatsoeuer our holinesse be we cannot stand in it in the iudgement before God Nay when we come vnto God we must renounce our wisedome as foolishnesse we must count our righteousnesse losse and dung we must abandon all conceit of holinesse as also we see our Apostle did who though he were of the kindred of Israel of the tribe of Beniamin an Ebrew of the Ebrews by profession a Pharisie as zealous of the tradition of his fathers as any and as vnrebukeable touching the righteousnes of the law as any yet when once he came to the knowledge of Christ he counted all these things as no vantage at all vnto him but losse and dung for Christ his sake For herein is our reioycing that Christ is made of God vnto vs wisedome 1. Cor. 1.30 and righteousnesse and sanctification and redemption as it is written Nay to go yet further what are our faith hope and loue that we should reioyce in them To be strong in faith to be perfect in loue to be stedfast in hope are things for which we should pray alwayes with all maner prayer and supplication in the spirit But if we shall reioyce and repose our confidence in the strength of our faith in the perfection of our loue in the stedfastnesse of our hope then we are abolished from Christ and our reioycing is not good It is Christ Iesus in whom we must beleeue whom we must loue in whom we must hope Our faith must be built vpon him our loue must be grounded on him our hope must be stablished in him and in him we must reioyce Thus then we see that we haue not any thing to reioyce in without vs nor yet in our wisedome righteousnesse or holinesse nor yet in our faith hope or loue We must reioyce in the Lord and in him it well becometh the Saints to be ioyfull Let me therefore in the bowels of Christ Iesus beseech you to reioyce not as the world doth in the pleasures of sinne and the vanities of this life but to reioyce in the Lord the strong God of our saluation Ye see the exhortations of the holy Ghost and the examples of godly men and ye see what great cause we haue to reioyce in the Lord and how little cause we haue to reioyce in any thing else All reioycing in the world what is it in comparison of this reioycing in the Lord It is as the morning cloud or as the morning dew it vanisheth away or as it is in the place of Iob It is short and but a moment Nay in it onely is true ioy and sound reioycing Other ioyes may for a while please the outward sense but the ioy that quickens the heart and cheeres the soule is the ioy in the holy Ghost Other reioycing the more it is the worse it is but this the more it is the better it is and the more we do reioyce in the Lord the more cause we shall finde we haue to reioyce in the Lord. Reioyce therefore in the Lord alwayes and againe I say reioyce The second thing which I note in the Apostles exhortation is that he exhorts the Philippians to reioyce in the Lord not for a day or for a season not by fits or when he makes his face to shine on them but to reioyce in the Lord alwayes as well in aduersity as in prosperity Whence I obserue the constancie which is in Christian reioycing whereby it is knowne indeed to be Christian The constancy of our Christian reioycing is to reioyce in the Lord always as wel when he seemeth to hide away his face from vs as when he maketh his face to shine vpon vs. This constancie of reioycing the Apostle exhorteth the Thessalonians vnto where he saith vnto them Reioyce euermore 1. Thess 5.16 And herein is the triall of our ioy whether it be Christian indeed for as it is said of some hearers of the word Luke 8.13 that for a while they beleeue but in time of tentation they go away so may it also be said of some that seeme to reioyce in the Lord that for a while they seeme to reioyce in the Lord euen as long so he showreth downe the early and the latter raine vpon them but in time of persecution trouble and aduersitie they hang downe their heads and murmure against the Lord. It seemeth that Sathan thought that Iob would haue beene such an one as appeareth by these words where he saith vnto God Iob 1.10 Doth he feare God for nought And the same may be said of reioycing Hast thou not made an hedge about him and about his house and about all that he hath on euery side Thou hast blessed the works of his hands and his substance is increased in the Land 11. But stretch out now thy hand and touch all that he hath to see if he will not blaspheme thee to thy face But he was deceiued in Iob. Yet therein he bewrayed a disease wherewith many sonnes of men are much tainted which are neuer knowne what they are vntill the Lord send them some aduersitie for we see many that so long as they haue all things at their desire reioyce in the Lord who so much as they specially when their dishes are full furnished O then how well doth it like them to confesse that he is good gracious and bountifull But if the Lord begin to handle them somewhat roughly so that things fall not out to their contentment then their countenance is changed and they take the matter sore to heart And if he proceed and depriuing them of his blessings afflict them in body or in goods then they fal to murmure and oftentimes to blasphemies which blasphemies albeit some of them vtter not with their mouthes yet in their hearts repine they at the Lord for such his iudgements vpon them Now these in triall proue plainly to be hypocrites and by triall it
hath seized vpon you and stir vp euery good grace of God in you Quench not the Spirit that is within you but striue to grow vp in grace and euery good gift of the Spirit Is your loue towards Gods Saints abated in you Rom. 12.9 Hearken to the Apostle Be affectioned to loue one another with brotherly loue and let your loue be without dissimulation and pray alwayes vnto the strong God of your saluation that your loue may abound daily towards all Saints Yea whatsoeuer good grace is decayed in you giue all diligence that it may be reuiued in you and labour thereunto by all prayer and supplication in the spirit The last thing which I noted in these words of the Apostle was the Apostles excuse of the Philippians slackenesse to care for him For in that he saith Wherein notwithstanding ye were carefull but ye lacked oportunitie he interpreteth their slacknesse to care for him to proceed not from want of good will towards him but from want of oportunitie to send vnto him that which they desired Whence I obserue this lesson for vs that we are not alwayes sharply to censure the languishing of our brethren in faith loue or other vertue but rather charitably to iudge of them and so much as in a good conscience we may to salue and excuse them by a kinde and fauourable interpretation Not the best but they haue their infirmities through which sometimes they so fall that they seeme almost to be dead as already we haue heard both omitting to do such things as they should do and committing such things as they should not do but many causes there may be of such failing in the performance of Christian dutie A defect there may be of zeale yet proceeding rather from feare of disturbing the peace of the Church then from want of enflamed desire to see the house of the Lord wall roofe builded vp in perfect beautie A defect there may be of charitie yet proceeding rather from want of oportunitie then from want of will to performe that dutie And so in other things causes sometimes may be presumed to be of such and such faults which may excuse the faults And therefore we are charitably to iudge of the faults of our brethren and rather in charitie presume of that excuse for them which may be alledged then by sharpe censure to condemne them whom the Lord hath not condemned Where yet we must haue these caueats first that we denie not that to be euill which is euill that to be sinne which is sinne as they do that denie Abraham to haue lied when he said of Sarah She is my sister that deny Ioseph to haue sworne when so often he protested vnto his brethren by the life of Pharaoh that denie Peter to haue sinned at the least mortally when Paul withstood him to his face and they likewise that say of pride it is cleanlinesse of couetousnesse it is thrift of deceit and fraud it is wisedome of hypocrisie it is curteous humanitie of lasciuious wantonnesse it is requisite cheerefulnesse and the like For this is not charitably to beare with a fault charitie being as not suspicious so not foolish to denie that to be euill which is euill neyther is it to excuse but onely by a lie The second caueat is that we do not farther excuse the faults and infirmities of any then in a good conscience we may For if through fauour or affection or how else soeuer we do so what good soeuer we shall do thereby vnto others surely we shall do great wrong vnto our owne soules and howsoeuer haply we brooke it for a time Prou. 15.15 yet in the end shall it sting like a Serpent A good conscience is a continuall feast But if in any mans behalfe or to any purpose we shall do more then in a good conscience we may the end thereof will be bitter as gall and wormwood Here then are three sorts of men to be reproued and condemned first such as vpon euerie slip of their brethren and euery blemish wherwith they can be tainted are ready sharply to censure them and by their censure to condemne them whom the Lord hath not condemned Rom. 14.4 Who art thou saith the Apostle that condemnest another mans seruant he standeth or falleth to his owne master 2.1 Yea and in that that thou iudgest another thou condemnest thy selfe for thou that iudgest doest euen the same things or the like that thou condemnest in others Let vs not therefore be hastie to censure or condemne one another for euery fault but let vs beare one with anothers infirmities Let vs iudge of our brethren after the rule of charitie euen as we would haue others to iudge of vs when we fall through infirmitie There is one that iudgeth both them and vs let vs commit all iudgement vnto him that iudgeth righteously and in the meane time thinke rather the best then the worst as charitie bids vs then as our sence might leade vs. Secondly here are to be reproued and condemned such as with too too light and slight termes passe ouer notorious and grosse faults For a generation of men there is that to the end forsooth that they may seeme charitable in their iudgements towards their brethren speake good of that which plainly is euill and interprete that vnto the best which in plaine euidence is sinfull and wicked What must charitie be a foole As she is not suspicious so she is not foolish as she will not easily thinke the worst so she will not suffer her selfe to be abused For if when a man should be present at the Sermon he be ordinarily bowling or carding or drinking must I in charitie thinke that he hath necessarie occasions of absence Or when a man willingly and wittingly runs himselfe vpon the rockes by breaking the wholesome Lawes of God or of man am I vncharitable if I interprete not his actions vnto the best Nay rather he misdeemeth of charitie that so thinketh and this will commonly if it be marked fall out to be true that he that so vrgeth a charitable iudgement touching such things and such men as offend these and the like wayes will be most vncharitable in his iudgement touching the best men and the best things As therefore we are not too sharply to censure the falls of our brethren lest we offend against the rule of charitie so let vs take heede lest vpon a foolish conceit of charity we think well of that which indeed is euill and soothe them vp in their sinnes whose sins were to be reproued As the Preacher saith Eccl. 7.18.19 Be not thou iust ouermuch And againe Be not thou wicked ouermuch so I say let vs not too sharply censure the faults of our brethren and againe let vs not too lightly passe ouer grosse and notorious faults let vs keep the rule of charity in iudging our brethren and againe let vs not to seeme charitable thinke of grosse faults as small or no
things which was the second point that I noted in these words Touching the second point then ye see the Apostle saith he was able to do all things but how Through Christ which strengthened him He was able but the power and strength whereby he was able was whence in any part from himselfe No no such word but from Christ who dwelt in him by his Spirit and strengthened him so that he could be abased and he could abound and still be content with his estate Whence I obserue that the power and strength whereby we are able to do whatsoeuer thing is good is not from our selues but from Christ who by his holy Spirit so strengtheneth vs in our inner man that we can be content with prosperitie or aduersitie and are enabled to do the things that are good And to this the holy Ghost giueth witnesse in very many places 2. Cor. 3.5 We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Where the Apostle doth not denie that we are able to thinke that is good but he saith that we are not able of our selues as of our selues but onely by God So in this Epistle It is God saith he which worketh in you both the will and the deed euen of his good pleasure Where he denieth not that we are able to will or to do the thing that is good but he saith that it is God that worketh in vs both the will and the deed of his good pleasure Not to trouble you with mo places to this purpose by these ye see that it is not of our selues but of God that we think will or do the things that are good We think the things that are good but it is he that makes vs thinke the things that are good by suggesting good cogitations into vs by his holy Spirit which dwelleth in vs. We will and desire the things that are good but it is he that makes vs will and desire the things that are good by working good motions and holy desires in vs by his holy Spirit which he hath giuen vs. We flie the things that are euill and do the things that are good but it is he that makes vs flie that which is euill and do that is good by ministring strength vnto vs through the power of the Spirit in vs. We know how to be abased and how to abound how to be full and how to be hungrie c. but it is God that enableth vs hereunto by the strength of his holy Spirit which he hath giuen vs. Without him we can do nothing as himself telleth vs Ioh. 15.5 not thinke any part of a good thought not will any part of a good desire not do any part of a good deed so wholly is euery good gift from him but by him we are able to do all things that our dutie requireth of vs though not in that degree of perfection which we ought by reason of the sinne which hangeth so fast on vs yet so as he will be well pleased with vs and perfect his praise in our weaknesse Here then first falleth to the ground that errour of theirs who maintain that we are able to do the things that are good by our owne power and strength being onely holpen by the grace of Christ What is man that he should desire to part stakes with his Maker Doth not God worke all in all The Apostle saith so and shall not he then haue the glorie of all Hast thou any good thing that thou hast not receiued of the Lord The Apostle thinketh not why then reioycest thou in it as though thou hadst not receiued it In Christ we haue all good things that we haue whether for this life present or that that is to come and whatsoeuer good things we do we are wholly enabled thereunto through Christ which strengtheneth vs. Let not vs therefore set foote into any part of his glorie but as it is written Let him that reioyceth reioyce in the Lord. Secondly let this teach vs what we are in our selues without Christ not fit for any thing that is good not able to do a good deed not able to will any thing that is good not able to thinke a good thought content with no estate in aduersitie cast downe with heauinesse in prosperitie puft vp with pride in want comfortlesse in abundance retchlesse much worse then thus And yet how ready are we to sooth vp our selues and how gladly do we heare the praises of others for any thing that we say or do well Nay rather then faile we will breake out into our owne praises and worse then that we will either shut him out of all vnto whom all praise is due or else enter vpon a part with him So farre in loue are we with our selues that we forget Christ though without Christ there be nothing to be loued in vs. But let vs learne to know what we are in our selues and let vs be confounded in our selues and for whatsoeuer we say or do well let him haue the praise vnto whom all praise is due Thirdly this should teach vs in all things to glorifie the name of Christ Iesus and to depend vpon him Are we persecuted and yet faint not in pouertie and not ouercome of pouertie tempted and yet stand fast any way troubled and yet not dismayed It is by Christ Iesus Flie we any thing that is euill do we any thing that is good It is by Christ Iesus He knoweth what we haue need of and he giueth it he knoweth that without him we can do nothing and therefore be strengtheneth vs in all things Sometimes his owne arme helpeth vs and sometimes he strengtheneth vs sometimes to do sometimes to suffer those things which otherwise we could not How ought our mouthes then to be filled with his praises and how ought we alwaies to depend vpon him By him we stand and without him we fall Let our songs therefore alwayes be of him and let his praises be euer in our mouthes for such mercies as we haue of him and let vs pray alwayes with all maner prayer and supplication in the Spirit for the strength of his Spirit Notwithstanding c. In these words the Apostle according to that wisedome that was giuen vnto him most wisely commendeth the Philippians for their liberalitie sent vnto him For the Apostle hauing before most peremptorily signified his constancie both in aduersitie and prosperitie that through Christ which strengtheneth him he could be content whether he were abased or did abound the Philippians might haply say Then our liberalitie needed not you could haue bene as well without it as with it and therefore we might very wel haue spared both our labour and our liberalitie No no saith the Apostle notwithstanding that through Christ which strengtheneth me I can be content whether I be full or hungrie yet ye haue well done that ye haue communicated to mine affliction ye haue well
thanks vnto God on their behalfe 2. in remembring them in his prayers vnto God 3. in praying for them with gladnesse The grace of God already bestowed on them for which he reioyced in their behalfe is said to be 1. their fellowship with other Churches in the gospell 2. their perseuerance therein from the first day they had receiued the gospell till now that he wrote vnto them This is the generall resolution of these words Now for the more particular opening of the meaning of them in that in the beginning of his Epistle hee thanketh God on the Philippians behalfe he obserueth his vsuall manner For so he beginneth almost all his Epistles as anon we shall heare In that he saith that hee thanketh his God he signifieth his bold and neere approch vnto God in giuing thanks and in praying vnto him Againe in that he saith that he hath them in perfect memory alwaies in all his prayers for them all he meaneth that as alwaies he thanketh God for them all so alwaies in all his prayers vnto God he remembreth them And he addeth that his prayers are alwaies powred out vnto God for them with great ioy and gladnesse of heart Why because as he addeth the reason of the fellowship which they had receiued in the Gospell 1. Because they as other Churches had receiued the gospell and thereby had fellowship with the Father and with his sonne Iesus Christ and because they had continued in the truth from the first day of their conuersion vnto Christ by his ministery vntill now that he wrote vnto them This was the cause of his thanksgiuing and his continuall prayers wherein he alwaies remembred them were that they might continue in that grace euen in that fellowship which they had receiued in the gospell It is then briefly as if the Apostle had thus said I thanke my God alwaies on your behalfe for that fellowship which you haue with the Father and the Sonne with vs and with other Churches by embracing the Gospell and for your perseuerance therein from the first day that I and Silas and Timotheus preached it vnto you vnto now and alwaies in all my praiers vnto God I remember you praying for you with gladnes for the grace already granted you that yee may continue and increase in that grace This I take to be the meaning of these words The first thing then which here I note is the Apostles beginning of his Epistle with thanksgiuing vnto God on the Philippians behalfe And so he beginneth all his Epistles with thanksgiuing vnto God on their behalfe to whom he wrote onely his Epistles to the Galatians and to Titus and the former to Timothy excepted And so Peter beginneth his former Epistle Whence I obserue that thanksgiuing vnto God is a seruice principally requisite in a Christian I exhort saith the Apostle that first of all 1 Tim. 2.1 or aboue all things supplications prayers intercessions and giuing of thanks be made for all men And in the former to the Thessâ—lonians he willeth in all things to â—iue thanks 1 Thess 5.18 for that this is the will of God in Christ Iesus And not any sacrifice is more exactly commanded or described in Leuiticus then the sacrifice of thanksgiuing Wherevpon Leuit. 7.12 if we looke into the practise of the saints of God we shall finde that they were neuer slacke in this seruice Melchisedech after Abrahams victory slacked not this seruice Gen. 14.20 but gaue thanks vnto the most high God which had deliuered his enemies into his hand Moses also and the Israelites after their deliuerance from the Aegyptians Exod. 15.1 and out of the red sea slacked not this seruice but sung praises vnto the Lord. So did Deborah and Barak and Iehoshaphat and many others after their victories ouer their enemies And how often doe we read that as others of his seruants so our blessed Sauiour himselfe gaue thanks vnto his father All which shew clearely how requisite this seruice of thanksgiuing vnto God is if either we will hearken to the precepts and exhortations of the Holy Ghost or doe as we haue the saints of God and our blessed Sauiour for example What then Doth the Lord neede the praises of man or is he delighted with his giuing of thanks No the Lord needeth them not neither is he delighted therwith so much for his owne sake Yet doth hee require them of vs and is delighted therewith for our sakes for 1. in giuing of thanks vnto God we acknowledge that to be from him for which we giue him thanks 2. In giuing him thanks we shew our selues well pleased and content with that spirituall grace or temporall blessing wherefore wee giue him thanks 3. In giuing him thanks we returne what wee can vnto the Lord with humble confession that we can no more nor that but by grace Lastly in giuing of thanks vnto God wee prouoke him to bestow farther mercies vpon vs. All which things he requireth of vs and liketh well in vs. And for these very reasons besides the former is thanksgiuing vnto God so requisite a seruice in a Christian Yet as requisite a seruice as it is we faile asmuch in it as in any seruice It may be that being in perill or persecution or sorrow or neede or sicknes or other like aduersitie we will make our requests knowne vnto God in prayer and supplication as the occasions are publiquely or priuately But when the Lord hath heard our prayers and grâ—nted our requests when he hath done more for vs then we could desire or thinke What giuing oâ— thanks is there vnto God either publiquely or priuately For instance now of late when the Lord opened the clouds of heauen and threatned by raine to depriue vs of that blessing of the fruits of the earth which he had shewed vnto vs in great plenty and abundance then we powred out both publique and priuate prayers in our Churches and in our houses that it would please the Lord to send vs such weather whereby we might receiue the fruits of the earth in due season But now that the Lord hath sent vs seasonable weather and giuen vs good hope of reaping the fruits of the earth in due season in what Congregations publiquely in what houseâ— priuately is the voice of praise and thanksgiuing heard I instance onely in this but as it is in this so is it in other things Not one of ten that sings the song of praise and thanksgiuing after benefits receiued it is too harsh a note we cannot tune it all or the most part of vs being liker vnto those nine Lepers that neuer returned backe to giue God praise then vnto the stranger that returned Luc. 17.18 Beloued by vnthankfulnesse we prouoke Gods wrath against vs asmuch as by any sinne and therefore Paul reckons it vp amongst the most heynous sinnes 2 Tim. 3.2 but the sacrifice of thanksgiuing is as pleasant and acceptable vnto God as is any sacrifice and
mention of them alwaies in his prayers But here he tells the Philippians that alwaies in his prayers he hath them all in memory that alwaies in his praiers he hath them all in perfit memory that alwaies he hath them all in perfit memory in all his prayers that in all his prayers he remembreth them with gladnesse each circumstance more then other importing his most carefull remembrance of them in his praiers vnto God that they might continue in that grace wherein they stood in that fellowship which they had with other Churches in the gospell For therefore thanked he God and was glad on the Philippians behalfe because of the fellowship which they had in the gospell from the first day vntill then and therefore he prayed for them that they might continue in that grace and in that fellowship with other Churches in the gospell The first thing then which here I note is that on whose behalfe the Apostle giues such thanks vnto God and is so glad for them also he prayeth Whence I obserue that whatsoeuer graces be bestowed on vs still praier is needfull for vs both that we pray for our selues and that others pray for vs. For neither is any grace so perfit in any neither are all graces so complete and full in any but that both he hath neede of perseuerance and increase in that grace wherein he standeth and to haue other grace supplied which he wanteth Abraham full of blessings yet wanteth a childe and he must pray that he may not goe childlesse Isaac full of blessings Gen. 15.2 yet his wife is barren 25.21 and he must pray vnto the Lord for his wife to make her wombe fruitfull Iacob full of blessings yet he is in danger of Esau his brother and he must pray vnto the Lord 32.11 I pray thee deliuer me out of the hand of my brother from the hand of Esau Neither is any so enriched with all graces but that his requests are to bee shewed vnto God in praier and supplication for the supply of some And as not any are enriched with all graces so not in any is any grace so perfit but that he hath neede to bend the knees of his soule vnto God in humble praier for perseuerance and increase in that grace wherein he standeth Dauids delight in the law of the Lord in his statutes and in his testimonies was as great as a mans could be as himselfe sheweth saying Lord Psal 119.97 what loue haue I vnto thy law all the day long is my studie in it 54. Thy statutes haue beene my songs in the house of my pilgrimage thy testimonies haue I claimed as mine heritage for euer and why they are the very ioy of my heart 111. And yet his prayer is O teach me thy statutes O cause thou me to make much of thy law incline my heart vnto thy testimonies and not vnto couetousnes and as he hath done hee hath left vs an example so to doe be we neuer so zealous of the law of God The Apostles likewise it is like were as strong in the faith as any man is and yet they praied vnto the Lord Luc. 17.5 Lord increase our faith and therein left an example for all the children of God to follow vntill the day of Iesus Christ be they neuer so stablished in the faith Neuer any so zealous of Gods glory and holy worship but he had neede euen in respect of himselfe to pray hallowed be thy name Neuer any had his conversation so much in heauen but that he had still neede to pray thy kingdome come Neuer any mans will so conformed vnto Gods will but that he had still neede to pray thy will be done in earth as it is in heauen Neuer any man so filled with plenteousnesse but that hee had still neede to pray Giue vs this day our daily bread Neuer any mans sinnes so wholy pardoned but that in regard of his continuall slidings he had still neede to pray forgiue vs our trespasses as we forgiue them that trespasse against vs. Neuer any man so freed from tentation and from the deuill but that he had still neede to pray Lead vs not into tentation but deliuer vs from euill And therefore our blessed Sauiour hath appointed this forme to be vsed by all the faithfull vnto what degree of perfection soeuer they be come euen to the end So that whatsoeuer graces be bestowed on vs yet still is prayer needfull for vs. Neither only that we pray for our selues but that others also pray for vs. We are not many of vs better then was Timothy that faithfull seruant of Iesus Christ yet for him Paul powred out prayers night and day 2 Tim. 1.3 and no doubt it was needfull for him We are not the best of vs like vnto Paul that elect vessell of Iesus Christ yet he requested the praiers of the faithfull for him that vtterance might be giuen vnto him Eph 6.19 that he might open his mouth boldly to publish the secret of the gospell and that therein he might speake boldly as he ought to speake He was one that feared not the face of man 20. that kept nothing backe but deliuered his message alwaies faithfully and boldly yet for this grace he thought the praiers of the faithfull needful for him therefore craueth them not only of the Ephesians but likewise of the Colossians in his epistle to them Colos 4.3 Farre therefore be it from vs beloued to say as the manner of some is vnto any of Gods children bestow your praiers where you list I neede not your praiers I care not for your praiers pray for your selfe all your praiers will be little enough for your selfe I will pray for my selfe These be the words not of them that abound with grace but of them that are not taught in the word nor know how much the prayer of a righteous man auaileth if it be feruent Farre likewise be it from vs once to dreame of any such perfection in our selues but that we haue still neede to pray to abound more and more in all grace and in all things daily more and more to grow vp into him which is the head that is Christ For be it our predestination our election our adoption our reconciliation our iustification which are as sure vnto all the sonnes of God as that God is true yet euen in respect of these haue we neede alwaies to pray that the assurance of them may be daily more and more sealed vnto our spirits by the pledge of Gods spirit Againe be it our faith our hope our loue our knowledge our iudgment or the like which are the worke of Gods owne finger in all his children yet in respect of these haue we neede alwaies to pray for continuall increase and all godly growth in them Yea be it whatsoeuer grace wherein we are so stablished that we are sure we cannot finally fall from it yet are we still to
thy candlesticke out of his place What is that that is he will remoue his Church from thence by taking his gospell from them Euen as our blessed Sauiour also threatned the Iewes saying Matth. 21.43 The kingdome of God shall be taken from you and giuen to a nation which shall bring forth the fruits thereof So the Prophet threatning a heauy iudgement vpon the rulers of Israel Behold saith he the daies come that I will send a famine in the land Amâ—s 8.11 not a famine of bread nor a thirst for water but of hearing the word of the Lord which how grieuous a famine and how heauy a iudgement it is appeareth by that of Salomon where he saith that where there is no vision Prou. 29.18 .i. no sincere preaching of the word no sound fellowship in the gospell there the people perisheth euen perisheth both in soule and body And as the curse and iudgement is great and grieuous of wanting so is the blessing and benefit of hauing this fellowship in the gospell exceeding great and happy for it is indeed our very life and soule 1 Pet 1.3.23.2.2 whereby we are begotten borne and nourished vnto euerlasting tife as Peter witnesseth It is the lanterne vnto our feete and the light vnto our steps to bring vs to the Citie of the liuing God the celestiall Ierusalem Heb. 12.22 23 24. and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfit men and to Iesus the mediator of the new testament and to the blood of sprinkling that speaketh better things then that of Abel By it we are called out of darknes into light instructed in the way of God perfitly grounded and stablished in the faith and made wise vnto saluation Rom. 1.16 for it is the power of God vnto saluation vnto euery one that beleeueth See then whether here it be not principall cause for vs to pray for our Church that in it the gospell of our saluation may for euer be freely and sincerely preached and for our selues that we may continue in that grace wherein we stand by the gospell of our saluation Yes surely if either feare of as great a plague of Gods wrath as can fall vpon vs may force vs to pray or desire of as great a blessing of God as can befall vs may perswade vs to pray we haue great cause euen to powre out our soules in prayer and supplication vnto our God for the blessed continuance of that fellowship which we haue with other Churches in the gospell that as now so euer this grace may bee continued vpon vs. Yea beloued if yee shall but cast your eyes abroad into the land yee shall finde that there is great cause thus to pray For how doth Atheisme and abominable irreligion spread it selfe and ouer-spread the whole face of the land Hath it not nestled it selfe on hie and said within it selfe who shall bring me downe to the ground How doth Papisme and out-worne Pelagianisme now shoote out the head and breake out in many places as if now the day approched wherein they may say so so thus would we haue it How hath cunning policie broken the necke of Christianitie and now so swaieth that it carieth all almost with it What neglect and contempt of the word is there in all places And what else are these but forerunners of a fearefull iudgement to follow What else doe these threaten but the remouing of our candlesticke from vs Beloued shall wee see and know these things and shall wee not pray Let vs pray at euening and at morning and at midday let vs pray and that instantly that this iudgement may neuer fall vpon vs that this light of the gospell may neuer be put out but that it may shine amongst vs from generation to generation vntill the day of Christ Iesus The more that the danger is let vs pray the more feruently and let vs not giue our selues any rest but still pray vnto the Lord for our continuance which we haue with other reformed Churches in the gospell The fourth thing which here I note is that the Apostle thus praied for the Philippians alwaies in all his praiers Whence I obserue with what constant assiduity and carefullnesse we ought to pray for our Church and for our selues that we may continue in the fellowship which we haue in the gospell we should neuer pray but alwaies in our praiers this praier for our Church and for our selues should continually be remembred that the fellowship which we now haue with other Churches in the gospell may for euer be continued vnto vs. To pray alwaies Rom. 12.12 1 Thess 5.17 Luc. 18.1 and not to faint or giue ouer is a thing much commanded by the Holy Ghost Continue in prayer saith our Apostle And againe in another place Pray continually And to the same purpose is that parable of the importunate widow in the gospell All which places shew vs the necessitie of praier that whensoeuer we stand in neede we haue recourse vnto God by praier so the constant perseuerance that is to be vsed in praier that howsoeuer for some time we seeme to pray and bee not heard yet we faint not nor giue ouer but still pray and that instantly Now as wee are to pray and to pray alwaies so alwaies in all our praiers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all nations that the preaching of the gospell may bee fruitfull vnto vs and vnto the whole Church that the word of the Lord may haue free passage and be glorified that we may continue grounded and stablished in the faith as wee haue beene taught in Iesus Christ that we and our whole Church may continue in the fellowship which we haue with other Churches in the gospell This the example of our Apostle teacheth vs to do who in that he did for others left vs an example what to doe for our selues and for others Yea but is not the Lord alwaies more ready to heare then we are to pray and hath he not said that whosoeuer asketh receiueth that he that seeketh findeth and that to him that knocketh it shall be opened Or if it be so what needeth it alwaies in all our praiers thus to pray as hath beene said True it is that whosoeuer asketh receiueth and that the Lord is more ready to heare and to grant our requests then we are to pray and call vpon his name for commonly he preuenteth vs with his blessings and whatsoeuer it is that we haue by praier he it is that teacheth vs to pray for it as we ought But some things we aske often and receiue not Jam. 4.3 because we aske amisse and some things he hath appointed so to be granted if they bee continually asked And of this sort
euill euen God blessed for euer And as for these reasons we are alwaies in all things to giue thanks vnto the Lord so for the same reasons we are alwaies to powre out praiers and supplications vnto him as we haue neede either of blessings in good things or deliuerance from euill And therefore wee read that euer the faithfull when they had need either of blessings in good things or deliuerance from euill they had their recourse vnto God by prayer and as they were occasioned by blessings in good things and deliuerance from euill so they powred out their soules in thanksgiuing vnto the Lord. Moses and the children of Israel when Pharaoh and the Egyptians pursued them cried vnto the Lord with strong cries insomuch that the Lord said vnto Moses Exod. 14 15. wherefore criest thou vnto me And when they had seene the mighty power which the Lord shewed vpon the Egyptians Exod. 55. they sung vnto him the songs of praise and thanksgiuing So Iehosaphat and Iudah and Ierusalem when the Moabites and Ammonites came against them to battell praied in the courts of the Lords house and said 2 Chr. 20.6 O Lord God of our fathers art not thou God in heauen and reignest thou not on all the kingdomes of the heathen c. And when the Lord had giuen them a marueilous victory ouer their enemies they assembled themselues in the valley of Berachah or blessing 26. and there they blessed the Lord. So Ezekiah when he was sicke turned his face to the wall and praied to the Lord and said Esay 38.2 3. I beseech thee Lord remember now how I haue walked before thee in truth and with a perfit heart c. And when the Lord had restored him vnto health he sang the song of thanksgiuing vnto him and said the Lord was ready to saue me 10.20 therefore will we sing my song all the daies of our life in the house of the Lord. So Hannah being barren praied for a childe vnto the Lord 1 Sam. 1.10 and wept sore and when the Lord had granted her request she thanked God and said 2.1 Mine heart reioyceth in the Lord my horne is exalted in the Lord my mouth is inlarged ouer mine enemies c. And what should I more say The time would be too short for me to tell you of Dauid Daniel Samuel and the rest which as they stood in neede either of blessings in good things or of deliuerance from euill made their praiers and supplications euer vnto the Lord and againe as they were occasioned either by blessings or deliuerances offered their sacrifice of praise euer vnto the Lord. Thus they were taught and thus by the word and by their example wee are taught for all things to pray vnto the Lord and in all things to giue thanks vnto the Lord. Beware then beloued of them that with fained words teach you to giue thanks or to pray vnto Saints â—â—â—erally or ioyntly as to God and our Lady to God and S. George or the like for wherefore should we either pray or giue thanks vnto them Doe they heare vs or know what we say or thinke Esay saith Esay 63.16 that Abraham knoweth vs not and that Israel is ignorant of vs where the ordinarie glosse citeth Augustine saying that the dead euen Saints know not what the liuing doe And Salomon saith 2 Chr. 6.30 that the Lord onely knoweth the hearts of the children of men Doe they helpe vs or giue any thing vnto vs The Psalmist saith Psal 84.11 that the Lord giueth both grace and glory neither dare it bee auouched that the Saints giue grace or glory or are the authors of any blessing Or doth any commandment or example in the holy scripture warrant vs to pray or to giue thanks vnto them Themselues grant that there is no warrant in the scripture from commandement or example to pray or giue thanks vnto them as vnto the authors of any grace or glory but onely as vnto intercessors before God for vs. And yet in their practise it is most plaine that they doe not onely pray vnto them to pray for them but to preseure them to haue mercy vpon them to bring them to the kingdome of heauen c. But admit that they pray vnto them onely as vnto mediators and intercessors betwixt God and them Saith not the Apostle that there is one mediator betweene God and man 1 Tim. â— 5 which is the man Christ Iesus How then do they make moe mediators Christ Iesus say they is â—our only immediat mediator before God but the Saints are mediators vnto Christ therfore we conclude our praiers alwaies saying by Iesus Christ our Lord. Wherein also they deceiue the world for by their owne portice it appeareth that they haue many praiers both vnto Marie and to other Saints in the conclusion whereof they vse not to say by Christ our Lord. But to let that goe are the Saints our mediators vnto Christ to conuey our prayers vnto him and Christ our Mediator vnto God to convey our praiers from the saints vnto God By this shift then it commeth about that Christ is not the mediator betweene God and vs as the Apostle affirmeth but betweene God and the saints and the Saints mediators betwixt Christ and vs. And this is the hand that they make by praying vnto Saints as vnto mediators of intercession they thrust Christ Iesus out from being mediator betwixt God and vs and they doe in truth pray vnto the saints as vnto the authors of grace But admitting that they pray onely vnto them as vnto intercessors betwixt Christ and vs I demand what commandement or example there is in the scripture to warrant vs to pray at all or to giue thanks at all vnto them Gen. 48.16 Iacob say they praied vnto an Angell If he had praied vnto a created Angell this had not proued ought for invocation of Saints But it was vnto that vncreated Angell of the couenant euen Christ Iesus with whom he had wrestled and preuailed that he praied vnto as both the circumstances of that place and conference of it with other places proue Well say they Moses praying Exod. 32.13 and saying thus remember Abraham Isaac and Iacob thy seruants hoped to haue his praiers heard by the merits of those holy men But it is most plaine by that place that Moses pleadeth not the merits of Abraham Isaac and Iacob but only presseth the couenant and promise made with them as the words immediatly following shew where it is said to whom thou swarest by thine owne selfe and saidest c. Yea but say they the place in the Apocalyps proueth most plainely that the Saints in heauen doe offer vp the praiers of the saints on earth where it is said Apoc. 5.8 that the 24 elders fell downe before the Lambe hauing golden violls full of odours which are the praiers of the saints But this place maketh no more to
this purpose then the rest for 1. it is a vision and no thing so done as here is set downe and therefore no cleare argument will hence be drawne Againe here is nothing spoken of the saints in heauen for it is generally agreed vpon that the 24 elders represent the Church militant here on earth whose conversation is in heauen whose golden violls full of sweet odours were their own praiers powred out of faithfull hearts vnto the Lord. Lastly they say that praying one vnto another here on earth to be assisted by their praiers is lawfull therefore praier vnto Saints in heauen is lawfull But to this wee answer 1. that to desire one anothers praiers is warranted by the word which they grant but to request the praiers of the Saints departed hath no warrant in the word howsoeuer they contend the contrary 2. There is no such reason of desiring the praiers of the Saints in heauen as of desiring one anothers praiers for wee know one anothers necessities but they know not our necessities as hath beene proued 3. Our praying one for another to be holpen by their praiers is a godly request to our brethren but no religious invocation of them as by their merits or worthinesse to bee brought into Gods fauour such as is praier vnto Saints And as we are in a Christian sort to giue thanks one vnto another for benefits receiued so are we in a Christian sort to request one anothers praiers But that religious thanksgiuing and that religious invocation whereof we now speake are in no sort due to any but to God So that the Saints departed not knowing what wee say or thinke nor giuing either grace or glory to vs nor any way warranted by the scripturs to haue such honor giuen vnto them we conclude that we are not to pray or to giue thanks to them Nay absolutely we say that it is vtterly vnlawfull to pray or giue thanks to them For 1. praier and thanksgiuing are honors onely due vnto the Lord and therefore he saith Call vpon me in the day of trouble Psal 50. and I will deliuer thee and thou shalt glorifie me praise me giue thanks vnto me Where albeit the word onely be not expressed but it be said Call vpon me as neither it is expressed in Deuteronomie but said thou shalt feare the Lord thy God Deut. 10.20 and thou shalt serue him yet as our Sauiour Christ sheweth that it is there to be vnderstood by his adding of it Matth. 4.10 and saying him onely shalt thou serue so is it plaine that in this place where the Prophet speaketh of the same thing it is vnderstood as if he had said Call vpon me onely and I will deliuer thee and thou shalt glorifie mee onely Therefore it is vtterly vnlawfull either to pray or to giue thanks vnto the Saints vnlesse we will communicate that to others which belongeth vnto him and so make other Gods beside him Exod. 20.3.23 and with him contrary to the commandement 2. It is vnlawfull to beleeue in them which they will grant therefore vnlawfull to pray or to giue thanks vnto them for so it is written How shall they call on him in whom they haue not beleeued Rom. 10.14 3. To pray vnto Saints is iniurious vnto Christ who is ordeined the only mediator betweene God and vs 1 Tim. 2.5 Rom. 8.34 who sitteth at the right hand of God and maketh continuall request for vs Heb. 4.16 Ioh. 16.23 vnto whom we may goe boldly and for whose sake whatsoeuer we aske the Father in his name he giueth it vs. Many other arguments of like weight might here bee brought to the same purpose But these for this time may suffice Neither let any man thinke that because wee thus teach we make not that reckoning of the Saints departed which we ought Yes beloued of the blessed Virgin Mary we say that shee was blessed aboue other women that shee was dearely beloued of God that shee was adorned with excellent gifts and graces of Gods holy spirit and that her memory is to be reuerenced for euer and of all the Saints departed we say that their memory is blessed and that they are to be commended vnto the Church that by their doctrine and examples others may be strengthned in true faith and inflamed to follow true godlinesse yea and that in a generall desire both for vs and for themselues and for all the elect of God they pray that the day of our refreshing were come and that all the people of God were ioyned in one and that their enemies were vanquished and destroyed and farther that it may bee that God sometimes may reueale some things in particular vnto them at his pleasure and as it seemeth good vnto him Onely as the Holy Ghost hath taught vs so wee teach you that in the word is nothing written whereby to proue that they know our affaires in particular that they pray for vs in particular or that they doe any thing for vs in particular and therefore that we are not to pray vnto them or to giue thanks vnto them but onely to the Lord to whom alone that honor is due Giue thanks therefore ô Israel vnto God the Lord in the congregations from the ground of thine heart Psal 68.26 55.17 Pray vnto the Lord as Dauid did euening and morning and at mid-day and that instantly As your occasions are for blessings in good things or deliuerance from euill so let your requests be shewed vnto God in praier and supplication with giuing of thanks Yea in the middest of troubles giue thanks vnto the Lord that ye are not ouercome of them and pray vnto the Lord that he will giue you patience in them And amongst all things giue thanks vnto the Lord for that fellowship which ye haue with other Churches in the gospell and pray vnto the Lord that yee may continue in that grace wherein yee stand through the gospell of your saluation vnto your liues end And I am perswaded As before the Apostle testified his loue toward the Philippians by his reioycing on their behalfe for the grace of God already bestowed on them so now likewise he testifieth his loue towards them by signification of his assured hope of Gods farther mercy towards them in their perseuerance in the same grace vnto the end Where 1. he signifieth his assured hope of their perseuerance vers 6. 2. Hee setteth downe the reason which caused him so assuredly to hope thereof namely their piety and his loue of them v. 7. 3. He maketh earnest protestation of his loue towards them vers 8. For the first the Apostle sheweth his great confidence and assured hope of their perseuerance when he saith I am perswaded of this same thing c. And closely he implieth a reason of his confidence drawne from the constant immutabilitie of God in his doings when hee saith that he which hath begun c. for it is as if hee had thus reasoned
that they were partakers of his bands for the defence and confirmation c. Whence I obserue that to suffer bands imprisonment persecution and the like for the Gospels sake is a speciall grace and gift of God So the Apostle againe in the latter end of this chapter affirmeth saying Vnto you it is giuen for Christ Phil. 1.29 that not onely yee should beleeue in him but also suffer for his sake Whence it is plaine that as faith in Christ Iesus so to suffer for his sake is a speciall gift of God And herevpon the Apostles reioyced when they were beaten Act. 5.41 that they were counted worthy to suffer rebuke for Christ his name 2 Cor. 11. And our Apostle reioyced asmuch in his sufferings as in any thing And why but because they counted their sufferings as speciall gifts and graces vpon them Where yet first we must note that simply to suffer bands and imprisonment persecution and trouble is no grace or gift of God but to suffer these things for Christ his sake for the Gospels sake for righteousnes sake And therefore Peter saith Let no man suffer as a murtherer 1 Pet. 4.15 or as a theefe or as an euill doer or as a busie-body in other mens matters But if any man suffer as a Christian 16. .i. for Christ his sake and the gospels let him not be ashamed but let him glorifie God on this behalfe Secondly that to suffer bands and persecution for Christ his sake and the gospels is no grace or gift of God in it selfe and in the nature of the thing but onely by way of consequent for if to suffer bands or affliction for the gospels sake were in it selfe and in the nature of the thing a grace and gift of God then were we to pray for affliction and trouble for the Gospels sake as we doe for other graces of the spirit But now no man doth pray to be tried and troubled to be persecuted and imprisoned for the Gospells sake neither is any man so to pray because this were in deede to tempt God But our praier is for strength and patience and helpe in trouble whensoeuer it shall please the Lord by troubles for the Gospels sake to try vs as the praiers of the godly at all times doe shew To suffer bands then and trouble for the Gospels sake is no grace of God in it selfe but onely in euent and by consequent For what is the euent fruit and consequent of suffering for the Gospels sake First in respect of our selues it bringeth forth the fruits of patience experience and hope as it is written We reioyce in tribulation knowing that tribulation bringeth forth patience Rom. 5.3 and patience experience and experience hope and hope maketh not ashamed It is the meanes to make vs like vnto the Sonne of God as it is written 8.29 Whom God knew before he predestinate to be made like to the image of his Sonne Where by the order of our election hee sheweth that afflictions in generall are the meanes to make vs like vnto the Sonne of God And it causeth vnto vs eternall glory in the heauens as it is written Matth. 5.10 Blessed are they which suffer persecution for righteousnes sake 11 for theirs is the kingdome of heauen Blessed are yee when men reuile and persecute you and say all manner of euill against you for my sake 12. falsly reioyce and be glad for great is your reward in heauen Againe in respect of God by suffering trouble bands and death for the gospels sake God is glorified as it is written This spake Iesus vnto Peter Joh. 21.19 signifying by what death he should glorifie God And thereby also the power of Christ dwelleth in vs as it is written 2 Cor. 12. Very gladly will I reioyce in mine infirmities that the power of Christ may dwell in me because the power of Christ is most seene in helping our infirmities in loosing our bands and deliuering vs out of troubles And againe in respect of the Church by the sufferings of the Saints for the Gospell many children are strengthned and many begotten vnto the Church as it is written in this chapter afterward Many of the brethren in the Lord are boldened through my bands Phil. 1.14 and dare more frankly speake the word To which purpose also it is said that the blood of the Martirs is the seede of the Church Because then of the grace which followeth our bands and troubles for the Gospels sake both in respect of God and of his Church and of our selues therefore it is that they are called a grace and gift of God So that to suffer bands and troubles for Christ his sake and the Gospels is a grace and gift of God nor in the nature of the thing but because of the grace giuen vs constantly and patiently to endure those troubles and because of the grace which issueth thence for the good of our selues for the glory of God and for the benefit of his Church Yea but if to suffer bands and affliction and trouble for Christ his sake and the Gospels were a grace and gift of God any way why should the children of God be often so much perplexed thereat as they are why should they not alwaies be more welcome vnto them then they are For answer whereunto we must vnderstand that in the children of God there is the flesh and the spirit an outward man and an inward man Are then the children of God often perplexed at their bands and sufferings for Christ his sake and the Gospels It may be in their flesh and outward man but in their spirit and inward man they are alwaies welcome vnto them as our Apostle saith though our outward man perish 2 Cor. 4.16 and euen sinke vnder the burthen of our afflictions yet the inward man is renued daily and made stronger and stronger through afflictions And so we must vnderstand all the places of scripture where the Saints seeme to faint vnder their afflictions Dauid in his Psalmes often complaineth of his troubles no doubt because they were heauy vnto his outward man but vnto his inward man they were so welcome that he saith Psal 119.71 It is good for me that I haue beene afflicted that I may learne thy statutes and againe Before I was afflicted I went astray 67. but now I keepe thy word So our Apostle saith that he was pressed out of measure passing strength through affliction 2 Cor. 1.8 so that his outward man no doubt was not able to susteine them yet in his inward man he reioyced in them and boasted of them and fainted not vnder them So our blessed Sauiour himselfe saith Mat. 26.38 My soule is very heauy euen vnto the death so that by his owne will he would haue had that cup to passe from him but knowing his Fathers will immediatly he addeth neuertheles not as I will but as thou wilt So that
Jam. 1.5 For so Iames exhorteth saying If any man lacke wisdome which is there meant of wisdome to endure patiently afflictions but it is true in all graces generally if any man lacke any grace let him aske of God which giueth to all men liberally and reprocheth no man and it shall bee giuen him So likewise if yee haue yet pray continually that yee may increase and abound and if yee abound yet pray continually that you may abound yet more and more in those graces wherein yee abound So wee see the Apostle praied for the Thessalonians saying 1 Thess 3.12 The Lord increase you and make you abound in loue one towards another and towards all men In the first chapter hee had commended their diligent loue so that it was not for the hauing of that which they lacked that the Apostle praied but for their increasing and abounding in that grace which they had And so here our Apostle praied for the Philippians that they might abound yet more and more c. What was it for the hauing of that which they lacked that hee praied No. Was it that they might abound in that which they had Nor onely so but that they might more and more abound in those graces wherein already they abounded And the Apostle thus praying for the Thessalonians that they might increase and abound in that grace which already they had and for the Philippians that they might increase and abound more and more in those graces wherein already they abounded therein taught them and in them vs that we are to make our requests vnto God in praier and supplication as for the hauing of such graces as we want so that we may increase and abound in those graces which we haue that we may abound still more more in those graces wherein already we doe abound So that whatsoeuer graces we haue still we are to pray that wee may continually more and more abound therein And the reason why wee are continually so to pray is very plaine for 1. such is our weaknes through the sinne that hangeth so fast on vs that vnto whatsoeuer measure of grace we be growne yet stand therein we cannot vnlesse he doe continually stay vs and vphold vs with his hand Let Peter witnes whose faith faileth Matth. 14.31 and he sinketh if the Lord susteine him not and saue him Paul also may witnes the same whose courage in his bands may faile him Ephes 6.20 if by the power of the spirit through the praier of the Saints hee be not assisted that therein hee may speake boldly as he ought In regard therefore of our vnablenes to stand or grow without his continuall support and supply still we had need to pray vnto the Lord whatsoeuer measure of grace we be growne vnto 2. In whatsoeuer grace we abound yet therein we come so far short of that perfection wherein we should endeuour that continually we had neede to pray that we may abound yet more and more therein And therefore Dauid that was well taught in the Lord his statutes Psal 119. yet still praieth vnto the Lord to teach him his statutes and hauing more vnderstanding then all his teachers yet still praied vnto the Lord to giue him vnderstanding and taking as great delight in the way of his testimonies as in all manner of riches yet still praieth vnto the Lord that he will incline his heart vnto his testimonies And what was this but his praier that hee might abound yet more in the knowledge and in the vnderstanding and in the delight of the Law of the Lord because howsoeuer hee abounded therein yet he came farre short of that he should And for the same reason it behoueth vs so to doe as we haue him for an ensample This then may serue to condemne our great negligence and slacknes our great coldnes and faintnes generally both in publique and priuate praier vnto the Lord our God For is there so continuall vse and necessitie of praier whether we want any grace that we may haue it or haue any grace that we may increase and abound in it or abound in any grace that we may abound yet more and more in it How then is it that we are so negligent and slacke so cold and faint in praier generally Vnto publique praier wherein we pray for what we want and for increase in that we haue and that we may more and more abound in that wherein we abound how negligent and slacke are we and how cold and faint are we therein Some of vs come so seldome thereunto as that there is very little difference betweene vs and plaine Recusants others of vs come so slowly thereunto as that we come as they say it is good to come to a fray to the end of it others of vs in time of publique praier are occupied either in priuate praiers or in reading vpon some booke or other or in talking one vnto another others of vs either fall asleepe or are troubled with wandring and by-thoughts and haue our mindes at home or in the fields vpon our commodities or vpon our pleasures and rather vpon euery thing then vpon that we should Generally so defectiue and wanting vnto our duties wee are herein as if either we knew not or cared not how to account of and how to carry our selues in publique praier And as we faile of that we ought in publique so doe wee also in priuate praier For how seldome doe we as our blessed Sauiour willeth vs enter into our chambers Matth. 6.6 and shut our doores vpon vs and pray vnto our father which is in secret Can our wants presse vs to pray priuately vnto the Lord that he will supply our wants Nay seldome wee humble our selues in priuate before the Lord euen for the supply of our wants or if we doe our praiers are so cold and so faint and so troubled with wandring and by thoughts that we pray and haue not because we pray not as wee ought Can the graces which we haue and wherein we abound presse vs to pray priuately vnto the Lord that we may increase in those graces we haue and abound yet more more in those wherein we abound Nay here commonly we forget our selues and as if we were well and needed no more wee pray not vnto the Lord for increase but carrying our selues like vnto the Pharisee we thinke we are not as other men and we say depart from mee for I am more holy more learned more wise more sober more modest more patient then thou and forget God by whom we are so Surely not the best of vs all but we are guilty of very many defects touching praier Let vs therefore hereafter vse more carefullnesse herein then heretofore we haue done Let vs reforme our negligence and slacknesse in comming to publique prayer It hath the promise that where two or three bee gathered together in Gods name Math. 18.20 there will he be in the
continuall fight against their spirituall enemies so the Minister in particular hath a chiefe part in this fight I will not stand to enlarge this point The deuill knoweth that if the shepheard can bee turned out of the way his sheepe will quickly be scattered and if hee can make the Angell of the Church of the Laodiceans to be neither hot nor cold hee will quickly bring the Church vnto his bent And therefore hee bends his full force against them arming both the flesh and the world and himselfe against them to see if hee can ouerthrow them euen as he did against Christ desirous to breake the head whereas his power was limited onely to bruise the heele Now what should this teach vs Surely first it should teach vs this lesson that since wee haue such enemies continually to deale withall therfore we should put on the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast for so the Apostle teacheth vs in the last to the Ephesians where hauing set downe what enemies we haue to wrestle against as against principalities against powers Eph. 6.12 c. For this cause saith hee take vnto you the whole armour of God c. Yea but what is this armour of God which may serue as the best armour of proofe against these mightie enemies which we haue to wrestle and encounter withall The Apostle setteth it downe in the same place The girdle wherewithall our loynes must be girded must bee veritie and integritie of doctrine 14. our brest-plate which wee must haue on our brest for the defence thereof must be righteousnesse and holinesse of life 15. the shooes wherewithall our feet must be shod must be the preparation of the Gospell of peace euen a prompt and ready minde to confesse and embrace the Gospell of peace 16. the shield wherewithall wee may quench all the firie darts of the wicked must be faith which as Iohn saith is the victorie whereby wee ouercome the world 1 Ioh. 5.4 17. our helmet for our head must be the hope of saluation purchased by the death passion of our Sauiour Christ Iesus our sword wherewithall to wound our enemie must be the word of God and praier and supplication in the spirit is also a necessary part of our armour if wee will be so thorowly armed that we will be without all gun-shot as they say This is that armour which the Apostle prescribeth vs both to defend our selues and to offend our enemies withall and this armour if wee put on wee shall be able to stand against all the assaults of the deuill for here is armour for the whole body from the head to the foot vnlesse wee will turne our backe vpon our enemie Now consider this men and brethren and lay it vnto your hearts Yee cannot but see by this which hath beene spoken that yee haue great enemies euery one of you to encounter withall yee cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies If either yee want your helmet and head peece which is the hope of saluation by Iesus Christ or if yee want your brest-plate which is righteousnesse and innocencie of life or if yee want the sword of the spirit which is the word of life or if yee want the girdle of your loynes which is veritie and soundnesse in religion or if yee want your shooes which is a minde prepared and ready to embrace the Gospell of peace or if besides all these things yee be fainting and failing in praier and supplication in the spirit in such parts as these are wanting one or moe yee are disarmed and lie open vnto euery stroke of that enemie which woundeth deadly and euery of whose venewes are as so many stings of death It is the Apostle Iames his aduice Resist the deuill and he will flie from you Iam. 4 7. Would ye then haue your great enemie the deuill to flie from you Yee must not turne your backe and flie from him for hauing no armour as euen now I told you for your backe parts if ye flie he followes and strikes and wounds deadly because there is no armour to keepe backe the force of his stroke If yee will put him to flight yee must stand to him and resist him Now your resistance must be by putting on this armour of God and if the whole armour be not put on the enemie quickly espies his aduantage and there assaults where any part of the armour wants Now will yee know whither to come for this armour of God and where to haue it Come to the word of God and the Gospell of peace there shall yee haue it and there shall ye learne so to put it on that the enemie would he neuer so faine yet shall not be able to hurt you This is that word vnto the reuerent hearing and embracing whereof I doe often exhort you neither can I euer too much exhort you And now againe I tell you that if yee will stand fast in the euill day if yee will be safe from such enemies as wound the soule deadly if yee will as good souldiers so fight that yee will neuer flie then must yee let the word of the Lord dwell in you plentifully for so and so onely yee shall bee mightie through God to cast downe holds and euery thing that exalteth it selfe against God whether it bee the lust of the flesh or the lust of the eyes or the pride of life or whatsoeuer other thing else of the world it be The second lesson which this should teach vs is that if our whole life bee nothing else but a continuall warfare against such mortall enemies then should wee desire to be dissolued and to bee with Christ rather then to continue still in such a vale of miserie where there is continuall fighting After a sore and sharpe fight at Sea or at Land continued by the space of seuen or eight houres or happily a whole day together would wee blame them if then they did desire rest or rather would wee not maruell at them if then they should not desire rest Now the fight which wee maintaine against our spirituall enemies is not onely for the space of certaine houres or dayes but for dayes and nights euen for the whole tearme and course of our life Should it not then seeme a thing maruellous and strange that wee should not desire peace and to haue our warfare at an end Yet who is he that is not loth to lay downe his house of clay Who is hee almost that when death knockes at his doore would not liue a little longer if hee might Yet let mee not here be mistaken for I doe not say this as if I liked of this that men should desire to be loosed from the bonds of this life before the time appointed of the Lord come Nay let the children of
euen the like extremitie of sickenesse that Epaphroditus was brought vnto A step onely betweene them and death or rather no steppel but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast or as a bird out of the snare of the fouler And this the Lord may seeme to doe for these causes amongst many other 1. Thereby to make his power more to be knowne amongst the sonnes of men For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs and nothing but present death before vs 2. To encrease their thankefulnesse who being brought vnto the gates of death are thence deliuered For how much neerer they were vnto death so much greater praises are due vnto him that hath deliuered them from death 3. Thereby to humble them for euer vnder his mightie hand by whom they yet liue moue and haue their being For what should more humble vs then plainely to see that it is no way in our selues but in the Lord only to saue our life from death and to deliuer vs from the power of the graue Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities as of other dangers so of sicknesse let vs take heed how we iudge them as plagued of God for their offences because they are so extreamly visited Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner a wicked and an vngodly man because the Lord his hand was so heauie vpon him Nay my brethren though some of our brethren in these hot and sharpe diseases through extremity of paine or otherwise howsoeuer should somtimes breake out into impatient speaches yet let vs take heede how we iudge them as forsaken of the Lord ye know the example of Iob into what execrations and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden who yet was a very choise seruant of the Lord and whose patience is commended in the Scriptures Againe seeing it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities of sicknesse let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be For no new thing herein doth befall vs but such as oftentimes doth the dearest children of God and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them will also deliuer vs if it shall be for his glory and our good Sicknesse and extremitie of sickenesse all are of the Lord and all for the best vnto his children Let vs therefore in all things that befall vs so submit our selues vnto the will of the Lord as that both in heart and voice we euer pray and say thy will be done in earth as it is in heauen LECTVRE XLV PHILIP 2. Verse 27. But God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow BVt God had mercy on him Where the Apostle first setteth downe the cause of his recouerie and restoring vnto health which was Gods mercy 2. The extent and bountifulnes of Gods mercy therein reaching not to Epaphroditus alone but to Paul also 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored Epaphroditus vnto health to wit left he should haue sorrow vpon sorrow .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene added another sorrow for his death The words are so plaine and easie in themselues to be vnderstood that there needeth no farther opening or explication of them Let vs therefore see what notes and obseruations we may gather hence whereof we may make some vse vnto our selues But God had mercy on him By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health Yet see how the Apostle was not content barely to say but he was restored vnto health but signifying euen this same thing he withall noteth both who restored him wherfore he was restored vnto health saying But God had c. As if he should haue said but God for his mercies sake restored him vnto health Whence I note that it is the Lord that woundeth and maketh whole that both visiteth vs with sicknesse and also holdeth our soule in life and healeth all our infirmities For so the Lord himselfe saith Behold now for I Deut. 32.29 I am he and there is no God with me I kill and giue life I wound and I make whole And againe in Exodus saith the Lord Ex. 15.26 I am the Lord that healeth thee And therefore the Prophet thus praieth Heale me ô Lord and I shall be whole saue me Iâ—r 17.14 Ps 103.2.3 and I shall be saued And the Prophet Dauid thus stirreth vp himselfe to praise the Lord saying Praise the Lord ô my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities or all thy sicknesses and diseases It is the Lord then yee see that healeth our sicknesse and holdeth our soule in life yea it is euen he that deliuereth vs both from the first and likewise from the second death Yet I would not here be so mistaken as if I iudged that because it is the Lord that healeth our infirmities therefore in the bed of our sicknes we should onely call vpon the Lord and neglect the meanes ordeined for the recouerie of our health For as he hath appointed the end so hath he ordeined the meanes vnto the end And albeit sometimes he worke without meanes and restore vnto health without any medicine or physicke at all yet most ordinarily he worketh by meanes and restoreth vnto health by medicine and physicke And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health but rather we are to vse them with all thankfulnesse vnto the Lord for them and with all praier and supplication in the spirit for his blessing vpon them We see how that good King Ezechias when it had beene told him of the Lord by the Prophet 2 Reg. 20.5.6 thus Behold I haue healed thee and the third day thou shalt goe vp to the house of the Lord and I will adde vnto thy daies fifteene yeere yet for all that 7. when the Prophet said vnto him take a lumpe of dried figs and lay it vpon the boyle and thou shalt recouer he tooke it and laid it on and recouered He might haue said hath the Lord spoken and will he not performe it He hath promised me healâ—h and a lengthning of my daies for 15 yeeres what neede I more then his word what neede I any medicine or prescript from any Physician
the head should disdaine to direct the steps because it is aboue the foot The father of the childe that was possessed with a dumbe spirit saw no doubt his owne weaknesse to be great when our Sauiour said vnto him If thou canst beleeue Mar. 9.23 all things are possible to him that beleeueth Yet he fainted not but holding on a good course hee said Lord I beleeue helpe mine vnbeleefe 24. And our holy Apostle knew right well how strong he was in the spirit and how he abounded in the graces of the spirit yet hee disdained not to become as weake vnto the weake 1 Cor. 9.22 that he might winne the weake and gaine them vnto Christ And both these marched in their ranke and fought well inasmuch as the weake fainted not because he was weake nor hee that was strong disdained not the weake because he was strong Let no man therefore be discouraged or faint because he is weake and vnable to runne with the formost Some in marching forward must be before and some behinde Let not him that is behinde faint but march forward Let him march after the rule prescribed him by his Generall let his word be a lanterne vnto his feet and a light vnto his paths to direct his going in the way of his commandements To haue strength to runne with the formost is a great grace of God and to bee sought after by all manner praier and supplication in the spirit But if thou walke forward in that weaknesse of thine according to the measure of grace that is giuen thee by the rule which thy God hath prescribed thee this shall bring thee peace at the last and guide thee vnto the hauen where thou wouldest be Let not thine heart therefore bee troubled nor feare In what weaknesse soeuer it is that thou walkest blesse thy God that hath set thee in the way and proceed as hee giueth grace in the way LECTVRE LXVII PHILIP 3. Verse 17. Brethren be followers of mee and looke on them which walke so as yee haue vs for an ensample For many walke c. NOw the Apostle goeth forward and hauing before proposed his owne example vnto the Philippians thereby both to instruct their vnderstanding in matters of doctrine and likewise to stirre them vp vnto all holy desires in the whole course of their life now he exhorteth them to follow his example and the example of such as he is that in him they may haue a patterne to rectifie their iudgements in the truth and to follow after Christian perfection in all holy conuersation of their life Here then first wee haue the Apostles exhortation vnto the Philippians secondly certaine reasons to moue them to hearken vnto his exhortation The exhortation in these words Brethren c. The reasons in the verses following vnto the end of the chapter His exhortation consisteth of two parts first that the Philippians would be followers of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither doth the word simply signifie followers but that they would bee followers â—ogether of him Which may haue a double meaning either â—hat they would all with one mind and with one heart iointly â—ogether follow his example or else that as other Churches which hee had planted in the faith followed his example so â—hey likewise together with them would follow his example Howsoeuer that be meant it is cleere that the Apostle would haue the Philippians to looke at him and as they had heard him to be minded and seene him to walke so he would haue â—hem to follow him in wholesomenesse of doctrine and integritie of life Hee knew that examples as ordinarily they are wont to doe with men might much preuaile with them Lest therefore they should happily be drawne away by the examâ—ples of the false teachers hauing it may be a greater shew of holinesse in their life then they had soundnesse of iudgement in the truth he draweth them vnto his owne example and exhorteth them to be followers of him The second part of his exhortation is that they would follow the example of them that were like vnto him being so minded towards the truth as he was and walking so in holy conuersation of life as he did For vnto the former part of his exhortation that they should be followers of him there might happily exception be taken that he was much absent from them that hee was now in prison that it was hard to tie them to the imitation of one man to one mans example Hee doth not therefore tie them to the imitation of himselfe alone but hauing exhorted them to be followers of him he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and looke on them with a diligent eye vnto them as vnto the marke whereat yee shoot which walke so so soundly grounded in the truth and so earnestly endeuouring after Christian perfection in this life as yee haue vs for an ensample in whose doctrine is nothing but pure in whose life is nothing but holy So that he allowes them to follow the example of other then himselfe but with all hee doth not leaue it vnto their choice to follow whom they will but markes them out what manner of men they should chuse for examples to follow namely such as were like him and such as of whom they might truly say he walke so hee embraceth the same truth and ordereth his whole life as our Apostle did The summe then of his exhortation is as iâ— he had thus said Brethren ye haue heard and know how I am minded towards the truth and how I follow hard towards perfection in my life Bee yee followers of mee in both these things and walke so as yee haue mee for an ensample Neither doe I tie you only to my selfe to follow mee but looke who they are that walke so shewing themselues an ensample of good workes with vncorrupt doctrine with grauitie integritie and with the wholesome word which cannot be reproued as yee haue mee for an ensample and looke diligently on them and follow them as they follow mee and both of vs Christ Which being the meaning of these words in this exhortation let vs now further see what notes wee may gather hence for our vse and instruction The first thing which I note is that the Apostle would haue the Philippians to follow the example not of whomsoeuer each man in his priuate fancie did best like of but of him and of such others as walked so as they had him for an ensample Whence I obserue that in the course of our Christian walking wee are to follow the example of such as by their holy walking shew plainly that they haue beene brought vp in the schoole of Christ and that they are the faithfull children of God An ordinary thing it is for men to looke at the example of others and so to walke as they haue others for example for the example of others going before vs is a great inducement vnto vs to doe the like whether the thing
Silas it is said Acts 16.24.25 that when they were cast into prison and their feet made fast in the stockes they prayed and sung a psalme vnto God Nay how often do we reade that Christs owne mouth was filled with the praises of God giuing thankes in his miracles of feeding certaine thousands with some few loaues and fishes giuing thankes when he instituted the holy Supper giuing thankes because his Father had heard him giuing thankes for opening those things vnto Babes which were hid from the wise and men of vnderstanding Generally this note hath so well tuned at all times in the mouthes of all Gods children that they haue euer bene ready to giue thanks vnto him in all things euen as ready to offer vnto the Lord the sacrifice of praise and thanksgiuing for benefits and blessings receiued as to poure out their praiers vnto him for such graces of his Spirit as they stood in need of But is it so with vs Haue our mouthes bene filled with the praises of the Lord and with thankesgiuing vnto our God When our wants haue enforced vs to prayers haue we remembred to praise the Lord for such mercies as we had receiued Or hath not the Song of praise and thankesgiuing bene eyther as a strange and daintie Song vnto vs which we could not tune or as an harsh and vnpleasant Song wherein we haue had no delight Haue we not bene as those ten Lepers Luke 17.18 which being cleansed neuer returned to giue God praise When famine or sickenesse or the sword are vpon vs and our Land it may be that we will call an assembly and fall downe and kneele before the Lord our maker and crie and say Spare thy people O Lord and deliuer vs from this sickenesse or famine or sword it may be I say we will do so though to too seldome we do so But when the Lord in mercie hath remoued any of these his plagues from vs what sacrifice of praise and thankesgiuing do we offer vp vnto him Let the yeare 1588 witnesse against vs at which time the inuincible Army as they called it rose vp to make warre against vs. When that mighty and cruel enemy was vpon our coasts and in the sight of our Land displayed his banners against vs thinking to deuoure vs at once and to swallow vs vp quicke then we called an holy assembly and humbled our selues before the Lord and praied vino him for deliuerance out of the hands of our cruell enemies But when he had wrought a mightie deliuerance for vs euen such a one as the world wondered at and for which we might very well take vp that of the Prophet and say Psal 124.2 If the Lord himselfe had not bene on our â—ide when those enemies rose vp against vs they had swallowed vs vp quicke when their wrath was kindled against vs 3.4 the waters had drowned vs and the streame had gone ouer our soule yea the deepe waters of the proud had gone ouer our soule when I say the Lord had wrought such a mightie deliuerance for vs how many of vs like vnto good Iehosaphat and his people assembled our selues eyther the fourth day after or at all after in the valley of Berachah or blessing to giue thankes vnto the Lord in how many places did we meete together to praise the Lord in the midst of the great Congregation whatsoeoer were done in other places no such matter here We indeed of this place whence others should haue all good example are so much afraid to seeme forward in good things that we are hardly or neuer drawne vnto it in time of common danger to fast and pray or after deliuerance from such danger to praise and giue thankes Our prayers for Prince for people for peace for prosperitie for raine for faire weather in time of famine in time of warre in time of common sickenesse and the like which we vse are good and very good And were it not well that our requests were shewed vnto God in prayer and supplication with giuing of thankes If euerie man shall looke into himselfe we shall all of vs finde a great defect in our selues this way For if the hand of the Lord be any way vpon vs then we call vpon him and pray vnto him as for example if we be sicke then we poure out our requests vnto God for health and for deliuerance from that paine wherein we lie But how many of vs do then remember to praise the Lord either for that health which before the Lord gaue vnto vs or for other good graces and blessings of the soule and of the bodie wherewith euen then we do abound Nay surely the paine of our sickenesse takes such hold on vs that onely we remember it and pray to be deliuered from it forgetting the praises of the Lord for other his mercies vnto vs. And afterward when we are restored vnto health how many of vs do sing a new Song vnto the Lord for it We commend our Physition or such a potion that we tooke or such a medicine that was applyed or such a diet that we kept but not many of vs sing the praises of the Lord by whose onely blessing vpon those meanes we haue recouered our health I do instance onely in this one example But the like is to be said of other crosses If we be in pouerty in imprisonment in banishment yea if our head or tooth or toe do ake and the like we poure out our complaints before God and make our prayers vnto him But how seldome are our requests shewed vnto him with giuing of thankes I dispute not the point whether together with our praiers and supplications should alwayes be ioyned praise and thankesgiuing Sure it is that there is none of vs all in any such need or necessitie in any such miserie or affliction but we haue many blessings of the Lord for which we ought to be thankfull So that as we haue need to pray vnto the Lord so we haue cause also to giue thankes vnto the Lord euen then when we pray But this is it which I vrge that as we are to pray vnto the Lord for such things as we neede so we are to giue thankes vnto the Lord for such blessings as we haue receiued For this is true that whatsoeuer it be that we aske we are not worthie new blessings and graces vnlesse we be thankefull for the old And this is as true that so our payers are accepted with God as we are thankfull vnto God Our vnthankefulnesse shuts out our prayers that they enter not into the eares of the Lord God of hoasts And amongst other our sinnes in my iudgement our vnthankfulnesse is one great cause why the hand of the Lord now a long time hath bene and yet is so heauie vpon vs. Of late euen by the space of a twelue moneth he hath giuen vs great hope of remouing one of his plagues of dearth and famine from vs by
such seasonable seasons as he hath granted vnto vs. But haue we sung songs of thanksgiuing for this mercie of the Lord towards vs No surely and therefore now again he hath filled the clouds with raine and threatneth vs with vnseasonable weather Let vs therefore now at length returne from our vnthankfulnes and sing new songs of praises vnto the Lord. Whensoeuer we haue need let vs pray vnto the Lord but withal let vs remember the louing mercies of the Lord towards vs and let vs giue him thanks for them Otherwise our requests wil sooner turne into murmuring complaints then vnto acceptable prayers As therefore the Apostle exhorteth the Colossians so do I you Whatsoeuer ye do in word or deed Coloss 3.17 do all in the name of the Lord Iesus c. and as our Apostle here saith Let your requests c. And the peace of God c. This is the consequent or effect which wil follow vpon it if we hearken vnto the exhortation If we shall be too too carefull for nothing but in all things flie vnto God by prayer giuing him thankes for blessings receiued and powring out our prayers and supplications vnto him for such things as are necessarie what then then this wil follow the peace of God which passeth all vnderstanding shall preserue your hearts and minds in Christ Iesus that ye fall not away from Christ Iesus by any inordinate affections or wicked cogitations through impatience or despaire but that ye haue a quiet mind and conscience in all things whatsoeuer do befall vnto you Now for the more particular explication of these things we must vnderstand that where the Apostle saith the peace of God he meaneth not that peace which is in God and which is himself but that peace which he communicateth vnto vs. Which yet is two fold one which signifieth our reconciliation with God through Christ whereof the Angels spake in their song when they sung Luc. 2.14 Glorie be to God on hie and in earth peace and whereof the Apostle speaketh when he saith that Christ came Eph. 2.17 and preached peace to them which were a farre off and to them which were neare In both which places by peace is meant our reconciliation with God through Christ and of this peace of God the Apostle here speaketh not Another peace there is which God communicateth vnto vs which is the peace and quietnesse of our mind and conscience through our reconciliation with God by Iesus Christ whereof the Apostle speaketh when he saith that being iustified by faith Rom. 5.1 we haue peace towards God through Iesus Christ Where by peace is meant that quietnes of mind and conscience which we haue through our iustification by faith in Christ Iesus And of this our Apostle here speaketh and saith of it that it passeth all vnderstanding that is that this inward peace of our mind and conscience wrought in vs by the power of the Spirit through our reconciliation with God and iustification by faith in the bloud of Christ Iesus is such a thing as all mans vnderstanding cannot reach vnto or comprehend This peace of God then which thus farre passeth all reach of mans vnderstanding the Apostle tels the Philippians if they hearken to his exhortation shall keepe their hearts and minds that is their whole soules both the vnderstanding and the sensitiue part in Christ Iesus so that neither through inordinate affections which are seated in the heart nor through wicked cogitations in the mind they should fall away from the faith of Christ Iesus in their heart or from the knowledge of Christ Iesus in their mind The summe of all is this that if they will hearken vnto his exhortation to be nothing carefull but in all things to shew their requests vnto God in prayer and supplication with giuing of thankes then they shall haue such a peace and quietnesse of mind and conscience as farre passeth all reach of mans vnderstanding which shall keep their hearts and minds euen their whole soules in Christ Iesus so that they shall not fall from him either through inordinate affections or wicked cogitations I cannot stand vpon the seuerall obseruations which were hence to be made I will onely point at some of them as time will giue leaue First then hence I obserue what the fruite or consequent is which followeth the laying aside of ouermuch carefulnes and the reposing of our selues in God by prayer in all our matters The consequent or fruit which followeth vpon it is the peace of God the peace which God giueth vnto our minds and consciences to keepe as with a garrison our hearts and minds in Christ Iesus For whilest we are choked with the cares of this life and thoughts do boyle within our breasts as in a fornace of lead whilest it is so that we cannot perswade our selues to depend vpon God for the euent and successe of our matters vnlesse our owne cares also be continually employed about them what peace or quietnes can we haue in our minds and consciences The peace of our minds and consciences indeed consisteth in our reconciliation with God through Christ in our iustification by faith in the bloud of Christ as the Apostle witnesseth in the place before alledged where he saith that being iustified by faith we haue peace towards God Rom. 5.1 through our Lord Iesus Christ But what reconciliation with God where the loue of the world so swayeth that his thoughts are altogether set vpon it his cares are wholly employed about it Iam. 4.4 Know ye not saith Iames that the amitie of the world is the enmitie of God Whosoeuer therefore maketh himselfe a friend of the world maketh himselfe the enemie of God As good communion betwixt light and darknesse as good concord betwixt Christ and Belial as good agreement betwixt the temple of God and idols as betwixt the loue of God and the loue of the world And therefore Iohn saith If any man loue the world 1. Ioh. 2.15 the loue of the Father is not in him So that where there is this excessiue loue of the world as to carrie all our cares and thoughts after it it is a signe that there is no reconciliation with God and therefore no peace of conscience But if we shall lay aside all worldly and distrustfull carefulnes and cast our care vpon the Lord if we shal walke as we ought and commit our wayes vnto the Lord if we shall pray vnto the Lord for his blessing vpon that we do and depend on him for the euent and successe hence will follow this peace of God this peace of conscience which God giueth which our Apostle here speaketh of For albeit these things be not precisely the cause of our peace of conscience but our reconciliation with God yet we see the promise of the holy Ghost that this peace shall follow these things to keepe our hearts and minds in Christ Iesus Which fruite to haue followed that practise in
speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
blessings of health wealth strength libertie and the like so farre as he seeth it to be good and needfull for vs. So that in the blessing of grace all these things are giuen as in the cause Now in the blessing of peace are giuen all the good things themselues which proceed from that cause whether they bee spirituall graces or temporall blessings For so I vnderstand and conceiue hereof that in the blessing of peace are giuen all things whatsoeuer are either certaine tokens or probable signes of peace with God So that the spirituall graces of God being certaine tokens of our peace with God and the temporall blessings of God being probable signes thereof as aduersitie and trouble are probable signes vnto man of Gods displeasure euen all these are giuen in the blessing of peace What blessing then of God can wee wish or pray for to our brethren which is not treasured vp in the blessings of grace and peace the one being the fountaine of all good things and the other being the good things themselues the one releasing vs from sinne the other freeing vs from an euill conscience the onely two Fiends that trouble and torment vs Will yee then learne in a briefe and short summe to comprehend whatsoeuer blessing is needful to be praied for for your brethren I think ye will be willing for long praiers either for them or for your selues is very wearisome vnto you pray then for grace and peace vnto them First for grace then for peace for vnto whom grace is giuen peace shall be granted but if grace bee not first peace shall not follow no more then the streames runne where the fountaine is dried vp 2. In this Apostolicall salutation I obserue a most euident testimonie of the Apostles loue towards the Philippians and consequently of their loue toward their brethren that vse it For beloued how can I giue a better testimonie of my loue towards you then if with the Apostle I say vnto you Grace be with you and peace from God our Father c. Can I pray better for you then when I pray that the grace of God may abound towards you that the loue of God in Christ Iesus may be manifest in you Can I wish you better then when I wish that you may haue peace with God peace within your selues peace one with another Can I desire better things at the hands of God for you then that the grace of God may continually preuent and follow you and that thence all spirituall graces and temporall blessings may be ministred vnto you both for this life and that that is to come Or can mine affection of loue bee more enflamed towards you then when thus I poure out my soule for you that so by grace ye may be released from sinne and the punishment thereof and by peace from the pitifull throbbes of a tormenting conscience Did not Moses and Iosua and Samuel and Dauid and Daniel and the rest of the Prophets thus manifest their loue vnto the people of God by praying for them and wishing all good things vnto them Did not our blessed Sauiour thus shew his loue towards his Apostles and all them that should belieue through their preaching when hee made that long praier for them Ioh. 17. And thus should wee testifie our loue vnto our brethren euen by Christian salutations holy praiers and heartie wishes for grace and peace vnto them from God c. But such testimonies are not now common Nay hee that shall now giue such a testimonie of his loue vnto any of his brethren by such a forme of salutation he shall be sure to be noted for his paines and odiously to be traduced Whereof as I see no reason so neither do I think it meet that this be the forme of salutation whatsoeuer be the subiect and matter of our writing But to let that passe is it not so that there are strifes debates enuyings hatreds contentions and diuisions amongst vs Is it not so that we wound kill one another if not with swords yet with tongues whet like swords fastening lies and slaunders and suspitions one vpon another Is it not so that we rather eate and deuoure one another then wish one an others good yes surely the godly man may now sorrow with Dauid and say woe is me that I am constrained to dwell with Mesech Psal 120.4.5.6 and to haue mine habitation among the tents of Kedar My soule hath long dwelt among them that be enemies vnto peace I labour for peace but when I speake vnto them thereof they make them readie to battell And is it so with vs and can wee say that wee are so affectioned one vnto another as that wee wish grace and peace from God one vnto another Nay well may wee flatter our selues but in truth we cannot say so For as they onely loue God that loue their brethren so they onely wish peace from God vnto their brethren that loue to liue in peace with their brethren Beloued wee are brethren why should we then striue one with another Why then should there be heart-burnings in one against another Rather we should be at peace one with another and wish grace and peace from God one vnto another Thus did the Apostle and herein left an example for vs to follow that as he walked in loue towards all the Saints in Christ Iesus so we also should walke in loue one towards an other Let therefore the same minde bee in vs that was in our Apostle and let vs from our very soules wish grace and peace from God one vnto another Let our greetings be with holy praiers for abundance of al the Lords mercies vnto our brethren and so let vs testifie our louing affection towards them 3. In this Apostolicall salutation I obserue a briefe sum of Christian religion in the vsing whereof we shew forth a most notable testimonie of our faith I can only note the points of Christianitie briefly which it conteineth and must leaue the serious consideration and meditation of them vnto your selues The 1. point is that all blessings whether spirituall graces or temporall blessings bestowed vpon vs are from God the father by Iesus Christ his sonne So also saith the Apostle Iames saying Euery good giuing and euery perfit gift is from aboue Iam. 1.17 and commeth downe from the father of lights with whom is no variablenesse neither shadowing by turning And so wee confesse when we pray for grace and peace whereby all blessings are signified vnto our brethren from God our Father c. His name therefore for euery blessing we haue is to be blessed and praised for euer and that song of Dauid is of all Gods children to be taken vp Praise thou the Lord ô my soule Psal 103. and all that is within me praise his holy name praise the Lord ô my soule and forget not all his benefits c. The second point is that onely God is to be prayed vnto
therefore by Dauid the Lord saith Psal 50.23 who so offereth me thanks and praise he honoreth me euen with most excellent honor Let vs therefore clense our selues from this sinne of vnthankfullnesse Phil. 4.6 and let as the Apostle exhorteth our requests be shewed vnto God in prayer and supplication with giuing of thanks The fouler that the sinne of vnthankfulnesse is let vs the more detest it and the more requisite that thanksgiuing vnto God is let vs the more abound therein Let vs follow the counsell of the Apostle and walke in Christ Iesus rooted and built in him and stablished in the faith Col. 2.6 7. as we haue been taught abounding therein with thanksgiuing The second thing which here I note is the cause of the Apostles thanksgiuing vnto God which is because of the fellowship which they had in the gospell from the first day vntill then 1. because they as other Churches had receiued the gospell whereby they had fellowship with the Father and the Sonne and because they had continued in the truth from the first day of their conuersion vnto Christ by the worke of his ministerie vnto now that he wrote vnto them Whence I obserue a principall matter of our thanksgiuing vnto God a principall cause why we should vpon the blessing bestowed vpon vs giue thanks vnto God for it In all things indeed is matter of our thanksgiuing vnto God for euery good giuing and euery perfit gift is from aboue Jam. 1.17 and commeth downe from the father of lights c. He created vs formed vs and made vs and that in his owne image in him we liue moue and haue our being he giueth health wealth peace liberty foode rayment he sendeth raine from heauen and fruitfull seasons deliuereth in all dangers comforteth in all troubles helpeth in all needs blesseth the worke of our hands and filleth vs with plenteousnesse of all good things And for all these we should and haue great cause from day to day to tell out his praises with gladnes and to offer vnto him the sacrifice of praise thanksgiuing But yet is a more principall matter behind which is the fellowship which wee haue with other reformed Churches in the gospell of Iesus Christ and the continuance thereof so long time amongst vs the preaching of the word of our saluation amongst vs and the blessed increase thereof vnder a most gracious gouernment Here is indeed principall cause of reioycing and thanksgiuing for by our fellowship which we haue with other Churches in the gospell we haue fellowship with the Father and with his sonne Iesus Christ as Iohn witnesseth saying that which we haue seene and heard to wit the gospell 1 Joh. 1.3 declare we vnto you that yee may also haue fellowship with vs and that our fellowship also may be with the Father and with his sonne Iesus Christ By our fellowship in the gospell we are called out of darknes into his marueilous light and we which in time past were not a people are now the people of God 1 Pet. 2.9 10. and we which in time past were not vnder mercy haue now obteined mercy as Peter witnesseth By our fellowship in the gospell we are borne againe not of mortall seede 1 Pet. 1.3.23 but of immortall and are begotten vnto a liuely hope in Christ Iesus as the same Peter witnesseth And by our fellowship in the gospell 2 Tim. 3.15 we are made wise vnto saluation through the faith which we haue in Christ Iesus as witnesseth our Apostle O blessed fellowship in the gospell whereby we are made wise vnto saluation whereby we are regenerate and begotten vnto a liuely hope in Christ Iesus whereby we are called out of darknes into light and of no people made the people of God and whereby wee haue fellowship with Christ Iesus which is the great end of the ministery of the gospell that we may haue fellowship with him and walke in the light as he is in the light Againe the continuance of our fellowship in the gospell from the first day of her Maiesties most gracious gouernment ouer vs vnto now our pereseuerance in the truth without being remoued away vnto another gospell which is not another gospell saue that there be some which trouble you and intrude to peruert the gospell of Christ what a principall blessing is this of our good God vnto vs Surely these are such blessings as may well make vs breake out into exclamation with Dauid and say Psal 116.12 13 17. What shall I render vnto the Lord for these his great mercies towards me I will receiue the cup of saluation and call vpon the name of the Lord. I will offer a sacrifice of thanks-giuing will call vpon the name of the Lord. This was Dauids resolution vpon deliuerance from dangers by Saul and much more vpon such blessings as these haue we iust cause of such resolution God being principally in this soft and still voice of the gospell Haue we then such principall cause of thanksgiuing vnto our God for the fellowship which wee haue with other Churches in the gospell and for the continuance of this fellowship from the first day vnto now euen these forty yeares This then 1. should teach vs willingly and gladly to embrace the gospell of Iesus Christ when it is brought vnto vs. For if there be such cause of thanksgiuing vnto God for it being had then surely is there great cause of gladly embracing it when it may be had And yet what dullnesse and slacknes and coldnes herein In this congregation how is it embraced I beare you record some of you that yee doe embrace it willingly and gladly and I assure my selfe that from your hearts you thanke your God for it But others there are that seldome or neuer come vnto the hearing of it others that when they should heare it turne their backs and depart away from the hearing of it others that heare it sleepingly or coldly so that either it enters not in or quickly after is choked by the cares of this world Do these thanke God for the fellowship which they haue with others in the gospell Nay they haue none and some of them will haue no fellowship with others therein and therefore vnlesse at length they take hold of the grace that is offered them they shall haue no fellowship with the Father or with Iesus Christ his sonne As for you beloued that gladly embrace the gospell of your saluation hold on your good course thirst after it as the Hart doth after the water brooks frequent the places where yee may heare it lay it vp in your hearts that yee may not sinne against the Lord and let your mouthes be euer filled with praises thanksgiuing to God for it Secondly this should teach vs to labour by all holy meanes to continue in the grace and in the truth wherein we stand vnto the end For if it should so principally cause in vs
thanksgiuing vnto God then should it also worke in vs all holy desire and labour to be daily more and more stablished and strengthned in the truth of Christ Iesus and in our fellowship with other Churches in the gospell And yet how wauering are we many of vs and how quickly caried about with euery winde of doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue If a runnagate Seminarie that compasseth sea and land to make one of his profession and when he is made makes him twofold more the childe of hell then he himselfe is a sworne-vassall to that man of sinne a disloyall traitor to his Prince an vnnaturall enemy to his country if such a one I say shall with fained words creepe into secret corners amongst vs and glosingly slander the truth of the gospell of Iesus Christ and set abroche his owne damnable heresies how quickly doe we listen vnto them and are led captiue by them Howsoeuer it be with vs it is thus in too too many places But beloued let vs know that whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God 2 Ioh. 9. He that continueth in the doctrine of Christ he hath both the Father and the Sonne If there come any vnto you and bring not this doctrine 10. receiue him not to house neither bid him God speede I know they will tell you they bring the doctrine of Christ vnto you but doe yee as the men of Beraea did Act. 17.11 which are much commended for so doing examine it by the scriptures and search whether it be so and yee shall finde it to be the doctrine of deuills 1 Tim. 4.1 as the Apostle speaketh and as euen by that place it will appeare to be Wherefore beloued brethren as now yee haue fellowship with other Churches in the gospell of Iesus Christ so continue therein Let nothing bee able to remoue you from the truth wherein yee stand but hold fast your good profession vnto the end The third thing which here I note is the Apostles bold and neere and ioyfull approch vnto God in his thanksgiuing vnto God in that he saith I thanke my God Whence I obserue the manner of our thanksgiuing vnto God how we should offer our sacrifice of thanksgiuing vnto him And that is 1. with such assurance of Gods loue in his mercies towards vs as that in our thanksgiuing for them we dare boldly as sonnes say I thanke my God for so shall our sacrifice of thanksgiuing be acceptable vnto God if vpon assurance of his loue we boldly powre out our soules in praise vnto him And therefore the Apostle to the Hebrewes exhorteth Heb. 4 16. saying Let vs go boldly vnto the throne of grace be it in prayer or in thanksgiuing Let vs goe boldly vnto the throne of grace praying and giuing thanks vnto God through Iesus Christ our Lord. 2. Our thanksgiuing should be offered with such willingnesse and cheerefullnesse from our hearts vnto God that we might say I thanke my God So our Apostle in an other place 1 Cor. 14.18 I thanke my God I spake languages more then yee all How cheerefully he openeth his mouth in praise of his God And so shall our thanksgiuing be pleasing vnto God if we offer it from the heart cheerefully for he loueth a cheerefull giuer as of almes vnto the poore Saints so of thanks vnto his name And how can I goe vnto him with greater cheerefullnesse and thanke him then when I go vnto him as to my God and say I thanke my God 3. Our thanksgiuing vnto God should be offered vp with such soule-melting passion and affection that as if we had greater feeling experience in our soules of his goodnes then others and would be neerer him then others we should say I thanke my God for such the Lord loueth best as presse the neerest vnto him and then the sacrifice of praise pleaseth most where the soule is tied the closest vnto his God These are the things in which the manner how we should offer vp our sacrifice of thanksgiuing consisteth namely in faith and full assurance of Gods loue towards vs with all willingnesse and cheerefulnesse from our hearts and with a soule-rauisht affection as of a more then ordinarie feeling-experience of Gods goodnes towards vs. And this manner I take it may bee obserued from this that the Apostle saith I thanke my God Here then that cold and cursorie forme of thanksgiuing which commonly is vsed is vtterly condemned For what doe wee when the Lord hath remembred vs in mercy and done great things for vs I doubt not but there are who in their hearts cheerefully and with their mouthes ioyfully say with the Prophet thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But a great many of vs like vnto horses and mules which haue no vnderstanding either remember not or regard not to giue God thanks A man may see it daily in many of vs that we come from our beds and from our meales as dogs from their kennels and oxen from their stalls Others of vs haue certaine words of course as to say God be blessed God be thanked I praise God I thanke God which being good words in themselues yet are so coldly and cursorily vttered by vs as that a man may well see they haue their beginning in the lips and their ending in the ayre but neuer pierce the heauens But beloued if we will haue our voice of thanksgiuing to breake thorow the clouds to come vnto the highest we must vse Maries magnificat and say My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour Luc. 1.46 As therfore it becommeth vs to be thankfull so let vs remember in faith and full assurance of Gods loue towards vs to powre out our soules in thanksgiuing vnto him that so our sacrifâ—â—â— may be acceptable vnto him LECTVRE IV. PHILIP 1. vers 3.4 5. Verse 3. Hauing you in perfit memory 4. Alwaies in all my prayers for all you praying with gladnesse 5. Because of the fellowship which yee haue in the gospell from the first day vnto now NOw farther the Apostle signifieth this reioycing on the Philippians behalfe and his loue towards them by remembring them in all his prayers vnto God and by praying for them with gladnesse when he saith that he hath them in perfect memory alwaies in all his prayers c. It is vsuall with the Apostle in his Epistles as to signifie his thanksgiuing vnto God on their behalfe vnto whom he writeth so to signifie his remembrance of them alwaies in his p ayers But yet here the Apostle signifieth this his remembrance of them in his prayers in more then an vsuall manner In the Epistle to the Romanes to the Colossians the former to the Thessalonians and to Philemon he telleth them to whom he writeth that he maketh
pray for perseuerance therein because he will haue all them so exercised whom he will confirme vnto the end Whatsoeuer graces therefore the Lord hath bestowed vpon vs yet still let vs pray vnto him either for our farther assurance and confirmation or for perseuerance and increase in them Let vs pray for our selues vnto the Lord for euery grace needfull for vs and let vs request to be commended by the faithfull in their praiers vnto God This is our wrestling with the God of Iacob and thus wrestling wee shall surely preuaile Matth. 7.7 for so he hath promised and faithfull is hee thâ—â— hath promised The second thing which I note is that the Apostle in his praiers for the Philippians praied for them all for so he saith that he had them in perfect memory alwaies in all his prayers c. Whence I obserue how in our praiers for the Church we ought to be affected towards it namely that so in our praiers we commend the whole Church vnto God For what though in the Church all bee not knit together in one minde and in one iudgment what though all be not alike forward in acknowledging and embracing the truth what though many things bee done in the Church through contention or vaine glory The Apostle knew well that it was thus in the Church at Philippi as many euidently appeare by sundry places in this his Epistle yet in his praiers vnto God for them he tooke no such notice of these things as that he did seclude any of them out of his praiers vnto God but ioyntly he commended them all in his praiers vnto God Right so we in our praiers for the Church we should not easily take notice of euery contention of euery defect of euery thing that may offend in the Church so to seclude any out of our praiers vnto God but in a Christian affection towards all and in an holy desire for all we should commend the whole Church in our praiers vnto God It was such an ordinarie practise with our Apostle both to giue thanks vnto God for all them to whom he wrote and likewise to pray for them all notwithstanding that many things were amisse amongst them that we are not to doubt but that we are so to doe as we haue the Apostle for an ensample Looke into his Epistles and by the beginning almost of all of them ye shall see that this was his ordinary practise leauing vs therein an ensample that as he did so we should do And the reason is plaine for doth not the Apostle in writing his Epistles vnto the Churches still write as vnto the beloued of God and vnto Saints in Christ Iesus still entituling the whole Church vnto which he wrote vnto these titles without exception of any Or doth the Apostle so and are not we to doe so Or are wee to doe so and not to commend the whole Church in our praiers vnto God The reason I take it inferreth the point and commendeth vnto vs that generall care of commending the whole Church in our praiers vnto God A good lesson and well worthy the learning of many in these our daies for as it fareth more priuately and particularly amongst men so doth it fare more publikely and generally in the Church Amongst men ordinarily euery trifling matter is enough to cut off all loue and friendship amongst vs nay to breed great hatreds and enmities amongst vs nay to set vs at such odds that rather we will banne and curse one another then pray one for another And if wee differ in iudgement one from another about some matters of the Church then nothing on one part but carnall gospellers and time-seruers nothing on another part but sacrilegious persons schismaticall persons troublers of the state and hypocriticall dissemblers nothing but slandering and forging things neuer writ or spoke nothing but such vncharitablenesse as that it may bee feared that on some part there is little praying for the other vnlesse it bee to confound them Neither is it otherwise more publiquely and generalâ—y in the Church if we may iudge by outward appearances Some parts of the Church vnto some seeme to haue so many defects and blemishes so many superstitious rites and ceremonies that they cannot brooke them they cannot abide in them they cannot pray with them I know not whether they doe pray for them And of others other parts of the Church because of their forme of gouernment are so misliked that they cannot with patience heare of them and therefore it is like do not in all their prayers remember them But these and all such might hence be better lessoned and such vncharitablenesse if any such be in them reformed Let vs beloued be otherwise minded Howsoeuer there be things amisse in the Church let vs not seclude any out of our praiers vnto God but let vs commend in our praiers the whole Church vnto God In our praiers vnto God let vs abandon all cogitation either of priuate quarrells one with another or of publike contentions in the Church and let vs pray each for other and all of vs for the whole Church vnto the Lord feruently Let the same minde bee in vs that was in our Apostle and let vs alwaies in all our praiers haue all the saints in Christ Iesus in perfit memory The third thing which here I note is the thing for which the Apostle praied in all his praiers for them and that was the same in substance with that wherefore hee gaue thanks vnto God For as his thanksgiuing vnto GOD on their behalfe was because of the fellowship which they had in the gospell from the first day vntill then so his praiers vnto God for them were that they might continue in that fellowship which they had in the gospell vnto the end Whence I obserue a very materiall point to be remembred in our praiers vnto God both for the whole Church and for our selues which is continuance in the fellowship of the gospell that our Church may continue in that fellowship which it hath with other reformed Churches in the gospell and that we may continue grounded and stablished in the truth wherein we stand Here is indeed principall cause of prostrating our selues before the throne of grace and powring out our soules in praier vnto our God whether we looke vnto the curse in the wanting or vnto the blessing in the enioying of the glorious gospell of Iesus Christ For what greater curse or plague of God could fall vpon vs then that our candlesticke should be remoued from vs that a famine of the word should be sent amongst vs that the gospell of our saluation should be translated from vs to another people The Lord threatning to bring a fearefull iudgment on the Church of Ephesus if they should not repent and returne to their former loue saith Remember from whence thou art fallen and repent Apâ—c 2.5 and doe the first workes or else I will come against thee shortly and will remoue
is this thing whereof we now speake Hee will as it shall be for his glory continue vs in the fellowship which wee haue in the gospell if wee continue to aske it in faith and faint not This then may teach vs of what weight and moment our continuance in the fellowship of the gospell is It is not a thing which hapneth by fortune or which humane policie effecteth but onely it is of God and therefore alwaies in all our praiers we are to pray vnto him for it Let vs therefore pray vnto the Lord without ceasing for this grace let vs neuer forget to commense this suite in our praiers vnto God let vs alwaies pray for it and not faint The fift thing which here I note is that the Apostle praied for the Philippians with gladnes because of their growth in godlines and in the knowledge of Iesus Christ by the worke of his ministery Whence I obserue a necessary care which ought to bee in the whole Church I meane in all them that are taught in the word and that is that they so profit and increase in all knowledge and iudgement in all godlinesse and holy conuersation that their Pastors and Teachers may pray for them with gladnes Such a care it may seeme that the Romanes had vnto whom the Apostle giueth this testimonie that their faith which was published and their obedience which was come abroad much gladded him Rom. 1.8 Such a care it may seeme that the Colossians had vnto whom the Apostle giueth this testimonie that though he was absent in the flesh yet was he present with them in the spirit reioycing and beholding their order and their stedfast faith in Christ And such a care ought all the people of God to haue that they which watch for their soules as they that must giue accounts vnto God for them may now pray for them with gladnes and afterwards giue their accounts for them with ioy and not with griefe But this care is not common among the people for where the Pastor in an holy care for his people praieth for them he praieth for them in many places with great heauinesse with heauinesse I say for their neglect and contempt of the word with heauinesse for their ignorance in the things that belong vnto their peace and vnwillingnesse to bee instructed therein with heauinesse for their vngodly conuersation and vnchristian walking with heauinesse for spending his strength in vaine and for nothing amongst them Hee praieth but his soule mourneth because hee cannot gaine them vnto Christ Iesus he praieth but his soule mourneth because they runne and needs will runne headlong to the deuill So litle care commonly there is of profiting by the ministery of the word amongst them that are taught in the word Beloued let it neuer be said so of you but let your care be that they which labor in the word amongst you may pray for you with gladnes Jam. 1.21 Lay apart all filthinesse and superfluity of maliciousnes and receiue with meeknes the word that is graffed in you which is able to saue your soules Follow the truth in loue and in all things grow vp into him Eph. 4.15 which is the head that is Christ Let your conuersation be such as it becommeth the gospell of Christ and striue to increase in all good things with all godly increasing for so and so onely shall we haue cause to pray for you with gladnesse Lastly in that the Apostle hauing taught the Philippians the way of truth giueth thanks for them praieth for them and that with gladnesse because of the fellowship c. Hence I obserue a duty of the Pastors of the Church which if time had giuen leaue and the place had beene so conuenient should principally haue beene stood vpon and that is that the Pastors are not onely to teach their people with the wholesome word which cannot be reproued but they are also to pray for them that the word may haue a blessing among them that they may grow and increase thereby in all knowledge and holinesse to the Lord they are to be glad in their soules for their profiting in the word of grace and they are to giue thanks vnto God on their behalfe when they see their order their stedfast faith in Christ their growth in godlines and righteousnes and holy conversation This should be and might be and I wish it were and if it be not it is their perill in whom it faileth to be LECTVRE V. PHILIP I. Verse 6. And I am perswaded of this same thing that he that hath begun this good worke in you will performe it vntill the day of Iesus Christ NOw giue mee leaue briefly to note one thing further from those words and that is that both our thanksgiuing and our praying are alwaies to bee vnto God Our thanksgiuing because all deliuerance in dangers all comfort in troubles all helpe in time of neede all spirituall graces in heauenly things and all corporall blessings whatsoeuer are from him the father of all mercies and giuer of all goodnesse for euery good giuing and euery perfit gift is from aboue and commeth downe from the father of lights Iam. 1.17 He vpholdeth all such as fall Psal 145.14 15 16. and lifteth vp all those that be downe the eyes of all waite vpon him and he giueth them their meat in due season he openeth his hand and filleth all things liuing with plenteousnes He killeth and maketh aliue bringeth downe to the graue and raiseth vp 1 Sam. 2.6 maketh poore and maketh rich bringeth low and exalteth He is our rocke and fortresse our strength and shield 2 Sam. 22.1 and he that deliuereth vs in all time of danger He is the father of mercies 2 Cor. 1.3 and the God of all comfort which comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of him 4. He succoureth vs when we are tempted and suffereth vs not to be tempted aboue that we be able 1 Cor. 10.13 but giueth the issue with the tentation that we may be able to beare it He created vs Esay 43 7. Act. 17 28. Eph. 1. formed vs and made vs for his owne glory In him we liue moue and haue our being Hee blesseth vs with all spirituall blessings in heauenly things in Christ hauing chosen vs in him predestinate vs to be adopted through him redeemed vs through his blood iustified vs and sanctified vs washed and cleansed vs from our sinnes in him and begotten vs by faith vnto a liuely hope in him In one word he is all in all things vnto vs. Vnto whom then should wee sacrifice the calues of our lips Col. 3.11 and offer the sacrifice of praise and thanksgiuing but vnto him of whom through whom and for whom are all things and by whom we haue all blessings in good things and deliuerance from all
be it the beginning or the perfiting or what it may be if it be good we receiue it from God Our blessed Sauiour speaking more particularly of faith in Christ Iesus and an holy confession of his sinne saith flesh and bloud hath not reueiled this vnto thee Mat. â—â— but my father which is in heauen Faith in Christ Iesus and an holy confession of his name are not the fruits of mans wisdome but they are the speciall gifts of God our heauenly father And speaking of obedience to the Gospell he saith oh 6.44 no man can come to me except the father which hath sent me draw him No eomming vnto Christ no obedience vnto his will vnlesse wee bee drawen and haled against our wils and of vnwilling bee made willing And therefore the Spouse in the Canticles called vpon her Bridegroome Christ Iesus and saith vnto him draw me and we will runne after thee Till he draw vs Cant. 1.4 we runne not after him in whole or in part but indeede we runne from him but when hee drawes vs by his cords euen by the preaching of his Gospell and of vnwilling makes vs willing then wee runne after him Haue wee then no good thing but which wee receiue from God Doth not flesh and blood reueale any mysterie of our saluation vnto vs Can we not come vnto Christ vnlesse the father of our Lord Iesus Christ draw vs If then we come vnto Christ and obey his Gospell it is wholly from God If wee beleeue or vnderstand any thing in the way of godlinesse it is wholy from the illumination of Gods spirit If in vs there be any thing that is good it is wholly the gift of God bestowed on vs. Hee onely hath the interest both in the beginning and in the encrease of it in vs. Which also yet farther appeareth by this in that wee giue thankes vnto God for our calling into the fellowship which we haue in the Gospell and for all other his workes of mercie on vs and in that wee praie vnto God for encrease in all knowledge and iudgement and for euery grace of his spirit which he knoweth to be needefull for vs. For whatsoeuer it is wherefore we giue thankes vnto the Lord thereby wee acknowledge that we haue reciued it from the Lord and whatsoeuer it is wherefore wee pray vnto the Lord thereby we acknowledge that it is to be receiued from the Lord as euerie man knoweth by the nature of thankesgiuing and of praier Doe we then well in giuing thankes vnto God for our calling into the fellowship of the Gospell and for other good things begunne in vs Doe wee well to pray vnto God that he will encrease our obedience to â—he Gospell and whatsoeuer good grace he hath begun in vs Doe wee well to giue thankes vnto God for the beginning and to praie vnto God for the perfiting of euerie good worke in vs If we doe not well heerein then our Apostle did not well in this place thus to doe on the Philippians behalfe and his example hath deceiued vs but if wee doe well heerein then is both the beginning and encrease and perfiting of our obedience to the Gospell and of euerie good worke in vs onely from the Lord who is all in all things Alpha and Omega the beginning and the ending as in regard of his Maiesty so in regard of all creatures from whom as all creatures haue their beginning continuance and support so haue all good graces their beginning encrease and perfection from him Howbeit heere yee must vnderstand that when wee thus teach that both the beginning and encrease and perfiting of our obedience to the Gospell and of euery good worke in vs is onely from God we doe not either make the ministration of the Gospell to bee of none effect or transforme our selues into blockes and stones For albeit hee onely beginne encrease and perfit in vs our obedience to the Gospell and euery good grace that is wrought in vs yet doth he not this immediately by himselfe but he doth it by meanes He doth it but he vseth the ministery of his seruants in the preaching of his Gospell to effect it he giueth encrease but by the planting of Paul and watering of Apollos as it is written I haue planted 1 Cor. 3.6 Apollos watered but God gaue the encrease Hee reconcileth his children vnto himselfe but by the word of reconciliation which hee hath committed to vs his children as it is written all things are of God which hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5 18. and hath giuen vnto vs the ministerie of reconciliation He reuealeth his truth vnto his children but by his Ministers vnto whom hee reuealeth his truth that they may preach it vnto vs as it is written when it pleased God to reueale his sonne in me Gal. 1. â—6 that I should preach him among the Gentiles c. And therefore as it is said that faith is the gift of God so is it also sayd that faith is by hearing Ephes 2.8 Rom. 10.17 euen hearing of the word preached so that his gift is giuen by the ministrie of the word preached And as it is said that eternall life is the gift of God through Iesus Christ our Lord so is it also said Rom. 6.23 that the Gospell is the power of God Rom. 1.16 or the powerfull instrument of God vnto saluation vnto euery one that beleeueth so that the preaching of the Gospel is the ordinarie instrument of God wherby he giueth saluation and eternall life to euery one that beleeueth We doe not therefore make the ministration of the Gospell to bee of none effect when wee say that God onely beginneth this and euery good worke in vs and also encreaseth and perfiteth it in vs but rather wee magnifie the ministration of the Gospell in asmuch as we say that he onely doth this but by the ministration of the Gospell as the ordinarie instrument of his spirit Neither when we thus teach doe we transforme men into blockes and stones as though they had no power or faculty in themselues at all to worke for wee know that the naturall man hath vnderstanding and will whereby he differeth not onely from stocks and stones but from bruit beasts But what is his vnderstanding and what is his will till he be renued by the spirit of God his vnderstanding is full of darknesse and ignorance and his will full of wickednesse and vanity He vnderstandeth but not the things of the spirit of God as it is written the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned nay his vnderstanding and wisdome is enmity against God Rom. 8.7 for it is not subiect to the Law of God neither indeede can be Likewise hee willeth but not any thing that is good as it is written all the
respect not for Christ Iesus his sake or in Christ Iesus Nay commonly wee can satisfie our selues well enough with our loue of one another as Christian inough sincere inough and holy enough though in our loue there bee neuer a one of these qualities though neither we long after them from the very heart roote in Christ Iesus nor long after them from the verie heart roote nor long after them at all And as it is with men generally so is it with the Pastors particularly Too many that can bee long absent from their flockes and yet not long after them to see them to bestowe some spirituall gift vpon them too many that loue not their flockes from the very heart rootes too many that loue their flockes onely for their fleece but not in Christ Iesus but very few like vnto Aaron beare the names of their people before the Lord Exod. 28.12 vpō their two shoulders for a remēbrance very few that beare as Aaron the names of their people in a breast-plate vpō their hart that is 29. very few that haue their people in their hearts to deale vnto them not the gospel only but also their own soules because they are deare vnto thē whereas it should be so with all Pastors Well ye see what loue should be both in a Pastor towards his people and generally in all Christians one towards another Thinke on these things and blessed shall yee bee if yee thinke on them and doe them LECTVRE IX PHILIP 1. Verse 9. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement that ye may discerne things that differ c. NOw after the signification of the Apostles thankesgiuing vnto God on the Philippians behalfe for their fellowship in the Gospell and of his perswasion of their perseuerance therein vnto the end followeth for a full complement of testifying his loue vnto them and winning their attention vnto him a signification of his praying vnto God for them in these words And this c. before hee had said vers 4. that alwaies in all his prayers he had thē in remembrance and now he sheweth what his prayer for them was and that was That their loue might abound c. Which prayer as it doth abundantly testifie his loue towards the Philippians so doth it also imply a commendation of them and an exhortation vnto them for in praying that their loue may abound yet more and more in knowledge and in all iudgement hee giueth them testimonie of their loue and of their knowledge and iudgement that they did abound in these things his prayer is that they may abound yet more more in these things And againe in thus praying for them he lets them in his owne example see what they are to pray for and in effect exhorteth them to giue all diligence hereunto that their loue may abound yet more and more in knowledge c. And indeed this is the very maine proposition and principall exhortation of this Epistle that their loue may abound c. But let vs a little more particularly sift the meaning of the words in this his praier His praier yee see is that their loue may abound .i. that as a fountaine which keepeth not his waters in it selfe but sends them out vnto others so their loue may not bee shut within their owne bowels but issue out vnto the good of others And hee praieth that their loue may abound yet more and more whereby he implieth that their loue was manifest and that their loue abounded for the streames thereof had flowed vnto him being in prison at Rome and he praieth that it may abound yet more and more but how in knowledge and in all iudgment that their loue being founded and grounded in sound knowledge and in sound iudgement they might discerne things that differed c. Now by knowledge hee meaneth the generall knowledge of Gods will out of his word and by iudgement he meaneth such an experience and sense in themselues of spirituall things as through which men expert in the word of righteousnesse haue their wits or spirituall senses exercised to discerne both good euill as by comparing this place with that to the Hebrewes it may appeare for that which the Apostle there hath Heb. 5.14 strong meat belongeth to them that are of age which through custome haue their wits exercised to discerne both good and euill is as if we should read after the phrase of our Apostle here thus strong meat belongeth to them that are of age which through iudgement can discerne both good and euill So that the Apostle praieth that they may abound as in loue so in knowledge of Gods will out of his word and in all iudgement .i. in sound iudgement through a feeling experience in themselues of such spirituall things as they know by the word whereon their loue may bee grounded And why doth he pray for their growth and increase in these things Euen for these ends 1. that they may discerne things that differ one from another good from bad and vncorrupt from corrupt doctrine 2. that they may be pure from staine or corruption in doctrine faith or maners 3. that they may be without offence neither slipping backe nor standing at a stay but holding on a constant course vntill the day of Christ 4. that they may be filled with the fruits of righteousnes abounding in euery good worke which are by Iesus Christ from whom they haue their beginning vnto the glory and praise of God which is their end These were the ends for which he praied that their loue might abound yet more and more in knowledge and in c. So that the things principally to bee noted in these words are three First the Apostles action of praying This I pray Secondly the things for which he praied which were three 1. their increase in loue 2. their increase in knowledge 3. their inerease in iudgement Thirdly the ends wherefore he praied for these things vnto them which were foure as euen now we heard Now let vs see what notes we may gather hence for our farther vse and instruction The first thing which here I note is that the Apostle praied for the Philippians that their loue might abound yet more and more c. The Philippians abounded in loue in knowledge and in iudgment yet still the Apostle praied that they might abound yet more and more in these things Whence 1. I obserue the continuall vse and necessitie of praier whatsoeuer graces the Lord haue bestowed on vs yet still we haue neede to pray euen that we may yet more and more abound in those very graces And therefore the Apostles exhortation is Pray continually 1 Thess 5.17 whether yee be in aduersitie or in prosperity whether yee want or yee haue yet pray continually If ye want that he may supply your wants and giue vnto you which giueth vnto all men liberally and reprocheth no man
middest of them and oftentimes hee blesseth vs because of them that pray with vs. Let vs pray in faith and wauer not and whatsoeuer we aske in prayer if we belieue 21 22. we shall surely receaue it Let vs not cease but in publike and in priuate powre out our prayers vnto the Lord both for such graces as wee want and for encrease in such as we haue and that we may abound more and more in euery good grace Continuall neede wee haue let vs therefore as the Apostle exhorteth Pray continually euen whatsoeuer graces wee haue let vs pray that we may abound more and more therein The second thing which hence I obserue is that Christians are not to stand at a staie or to content themselues with reasonable good beginnings but whatsoeuer grace it is wherein they stand they are continually to labour that they may abound more and more therein Which as this place sheweth so farther that of the Apostle to the Hebrewes Heb. 6.1 where he saith Therefore leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Where the Apostle shewes that wee are not alwaies to be a learning the principles and beginnings of Religion but as children which at the first are fed with milke doe afterwards take and digest strong meate so from principles in religion we should goe forward vnto perfection in religion growing vp daily more and more in the vnity of faith and of the knowledge of the Sonne of God into a perfect man Adde herevnto the example of our Apostle Psal 3.12 he hauing attained vnto a great measure of perfection yet counted not himselfe that hee had attained vnto it but hee followed hard after it that hee might comprehend it and still endeauoured himselfe vnto that which was before In whose example as in a glasse we may see that we are not to rest in any perfection that we can grow vnto in this life but still we are to go forward from perfection to perfection and still to labour to encrease and abound more and more in euery grace wherewith wee are blessed And how should any man thinke othewise considering what enemies we haue which hinder our perfection For can we haue the diuell euer seeking like a roaring Lyon to deuour vs the world laying a thousand baites to deceaue vs our owne flesh as a strong armed man euermore assaulting vs so that our whole liues bee a continuall sharpe warfare vnto vs and yet hope for such perfection in this life that wee neede not striue farther Nay these continually bid vs such battaile that if either wee stand or giue backe wee may quickely take the foyle Still therefore wee must hold on and as long as the Lord continues our life so long we must giue all diligence to abound more and more in euerie grace wherein we stand This then serueth to condemne the miserable corruptions of our times for so it is with vs that a great many of vs rather go backeward and growe worse and worse then better and better Many which seemed to haue begunne in the spirit make an end in the flesh which seemed for a time to haue runne well with the Galathians are with them drawen away with diuers lusts which drowne them in perdition Others of vs pawse at the matter and as if there were danger in euery step farther we stand at a stay and moue not our foote forward But what doe I say that wee stand at a stay Nay indeede and in truth we plainely go backeward for not to go forward in the way of Christianitie is to goe backeward and not to encrease in the graces of Gods spirit is to decrease in them And therefore the iudgement of the Laodiceans because they were not hot was as if they had been cold euen to be spewed out of the Lord his mouth Apoc. 3.16 Others of vs can be content to make a shew of going forward and encreasing in religion and pietie but it is for our aduantage an gaine that vnder a colour of zeale and forwardnesse we may the better compasse our commodities and bring our purposes to passe for we like better of the account that gaine should bee godlinesse then that godlinesse should be gaine and againe we will make of a shew of godlinesse The least number by farre is of them that hauing begun well doe in their soules labour after perfection that they may abound more and more in the grace wherein they stand But let our care beloued be to be of this number Let vs so striue after perfection that we may daily grow from perfection to perfection till we become perfect men in Christ Iesus Let vs continually pray with the Apostles Lord encrease our faith and let vs labour by all holy meanes of hearing the word preached and reuerent vse of the blessed Sacrament to growe more and more in faith Let vs pray with the Prophet Psal 68 28. Stablish the thing O God that thou hast wrought in vs and let vs labour to bee daily more and more grounded stablished in euery grace that the Lord hath wrought in vs. And if alreadie we do thus let vs comfort our selues in this that we doe as we ought and let vs hold on our good course vnto the end The third thing which here I note is that the Apostle prayeth that their loue might abound more and more their loue towards God their loue one towards another their loue towards the poore Saints and afflicted members of Christ Iesus Whence I obserue that in all Christians this must bee a continuall care that they may abound alwaies more and more in loue towards God in loue one towards another and in loue towards the poore Saints and afflicted members of Christ Iesus For first touching the loue of God how can we loue him enough who so loued vs euen when we were enemies vnto him that hee sent his onely begotten sonne into the world to suffer death for vs that we might liue through him This was loue passing the loue of women and how should wee loue him that thus loued vs first Sure our care can neuer bee enough that still wee may more and more abound in loue towards him Againe touching the loue one of another we see how the Apostle prayeth for the Thessalonians saying The Lord encrease you 1 Thess 3.12 and make you to abound in loue one towards another and towards all men Which his prayer for them was a plaine signification of that care which was behoouefull to be in them namely that they might encrease and abound daily more and more in mutuall loue one towards another and not in them onely but in vs also vnto whose edification and instruction those things were plainely written Also touching our loue towards the poore Saints and afflicted members of Christ Iesus we see how the Apostle presseth and vrgeth the Corinthians 2 Cor. 8. and in them vs therevnto commending their good
a zeale of the law that the Iewes submitted not themselues vnto the righteousnesse of God but their zeale was not according to knowledge Rom. 10.2 as the Apostle sheweth where hee saith I beare them record that they haue the zeale of God but not according to knowledge So in our loue we may doe good vnto those and shew kindnesse vnto those to whom wee ought not if our loue bee not grounded on knowledge and in all iudgement And this was it which the Apostle taxed in the Galathians Gal. 4.18 where hee said It is a good thing alwaies to loue earnestly in a good thing That they loued and loued earnestly he misliked it not nay It is a good thing saith he to loue earnestly But that their loue was not in knowledge and iudgment that he misliked They encreased in loue towards thē that seduced them and abated their loue towards him that had taught them the truth This he misliked and therefore tolde them that it was a good thing to loue earnestly alwaies in a good thing We must loue but wee must know that the thing we loue is good that the person whome we loue is good And therefore our loue must abound in knowledge and in iudgement This then serueth to condemne our great carelesnesse in making choise on whome wee set our loue and vnto whom we doe good and performe duties of loue Our loue should abound in knowledge out of Gods word whom to loue and in iudgement to performe the duties of loue to whome wee ought But commonly wee care not where we cast our loue but as he fits our humor so commonly wee cast our loue vpon him If hee will bowze and drinke with vs if he will game and play with vs if he will curse and sweare with vs if he will play the good fellow and runne to the diuell with vs then wee will loue him and what wee can wee will doe for him Neither can it bee that they should bestowe their loues better who themselues are no better Nay where better graces are yet is there no better choyce of our loue We commonly looke rather how he sutes our affections and likings whom we would loue and fancie then how he is beautified with the graces of Gods spirit how well he is grounded and stablished in the faith And howsoeuer he be scarce sound in the faith yet if he sute our affectiōs likings we grow to more entire loue w th him then with others more to beloued If this beloued haue beene a fault in any of vs let vs learne hereafter to reforme it and let our loue abound more and more in knowledge and in iudgement Let vs know out of the word whom we ought to loue and vnto whome wee ought to doe good and let vs loue them and do good vnto them Let neither our knowledge bee without loue nor our iudgement without loue neither let our loue be without knowledge or iudgement Let vs abound more and more in loue and in knowledge and in iudgement and let our loue abound more and more in knowledge and in all iudgement LECTVRE XI PHILIP 1. Verse 10. That yee may discerne things that differ one from another that yee may bee pure and without offence vntill the day of Christ NOw hauing spoken of the Apostles praying for the Philippians and of the things for which his prayer vnto God for them was namely for their encrease in loue in knowledge and in iudgement that their loue might abound more and more in knowledge and in iudgement it remaineth now that we speake of the ends wherefore the Apostle prayed for the Philippians encrease in these graces set downe in these words That yee may discerne c. That yee may discerne c. The first end wherefore the Apostle prayed for the Philippians that they might abound more and more in knowledge and in all iudgement was that they might discerne things that differ one from another that is by their knowledge out of the word and by their iudgement out of their owne experience they might discerne betweene good and euill vertue and vice false and true Apostles corrupt and vncorrupt doctrine and so might follow the good and fly the bad The same phrase of speech that is heere vsed is also vsed in the Epistle to the Romanes though not so translated in our English Bibles there Rom. 2.18 as here Behold saith the Apostle there thou art called a Iewe and restest in the law and gloriest in God and knowest his will and allowest the things that are excellent Thus it is there translated and read as also some translate the phrase here in this place reading thus That ye may allow the things that are excellent But in that place to the Romanes the reading in the Margent is better then the reading in the Text and is all one with the reading here vsed in this place of our Apostle howbeit the matter is not great whether reading we admit both comming much to one for whether wee reade thus That yee may discerne things that differ the meaning is that vpon triall they might allow the things that are excellent or thus That ye may allow the things that are excellent the meaning is that vpon the discerning of things that differ they may allow the things that are excellent But I follow the reading as in this place we haue it The first thing then which heere I note is the end wherefore the Apostle prayed for the Philippians that they might abound in knowledge and in all iudgement and it was that they might trie and discerne things that differed right from wrong truth from error religion from superstition c. that being able to put a difference betweene them they might allow and follow that which were good that which they ought Whence I obserue the end wherefore all Christians ought to labour for encrease in knowledge and in all iudgement and that is that they may discerne things that differ good from euill right from wrong truth from error religion from superstition c. that so they may be pure and without offence vntill the day of Christ c. For therefore are we to follow after knowledge that we may know what is good and what is euill what is truth and what is error and may be able to trie the spirits and to put a difference between things that differ one from another and therefore are we to labour after a sound iudgement through a feeling experience in our owne soules of the truth of those things which wee are taught out of the word that hauing our wits exercised to discerne both good and euil we may be pure and without offence c. This place of our Apostle is proofe pregnant enough to this purpose where yee see that the Apostle in his loue toward the Philippians praied for them that they might abound in knowledge and in all iudgement to this end that they might discerne c. And wherefore is
such power with God And â—herefore ye see how often the Apostle requesteth the praiâ—rs of the Church for him as Ephes 6.18 Colossi 4.3 â— Thes 3.1 And in his Epistle to Philemon there hee proâ—esseth as here he doth that he trusteth through their prayâ—rs to be giuen vnto them by deliuerance out of his bands â—herein commending himselfe to their prayers A good lesson for vs to stirre vs vp vnto publique and priuate prayer both for our selues and for others seeing they are so powerfull with God as to bring his blessings and graces both vpon our selues and vpon others And this lesson is as needfull as it is good especially in this our day wherein there is such neglect both of publique and priuate prayer vnto the Lord. Priuate praier so rare that if it be vsed by any it is noted by many and they straight way censured as thinking themselues more holy then other men And publique prayer so little regarded by some that verie seldome they are present with the congregation in publique prayer I cannot stand of it Only I say he that neglecteth the meanes vnto grace he shall neuer finde grace Secondly hence I obserue a dutie of the Church in publique prayer which is to pray for the afflicted members of Christ Iesuâ— for the Apostle in saying that he knew that this should turne to his saluation through their praiers therin stirreth them to pray for him And see the points wherein the Church is to commend them in their prayers vnto God As first that the Lord may turne their affliction and trouble to their saluation Secondly that hee will helpe them by his holy spirit in euerie needefull time of trouble Thirdly that they may so stand in the defence of the truth of Christ Iesus that in nothing they may bee ashamed Fourthly that the Lord will strentghen them with strong faith and hope in him Fiftly that Christ may be glorified in their body whether it bee by life or death Thus the Church should pray and thus the afflicted should desire the Church to pray LECTVRE XVI PHILIP I. Verse 19. And by the helpe of the holy spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it bee by life or by death ONe thing hence I obserue which is that not for our prayers or for the praiers of the Church for vs but through our praiers and through the praiers of the Church for vs the Lord giueth his grace vnto vs. And therefore the Apostle saith Vers 22. I know that this shall turne to my saluation through your prayers not for your praier And to Philemon I trust through your prayers I shall be giuen vnto you Neither doe wee euer reade that for our prayers as for the merit and worth of them any grace is giuen vnto any Neither doe I build this note vpon this ground as if because it is said through therefore it cannot be for our prasyers For I know that we are saued through Iesus Christ and yet for Iesus Christ euen for his merits sake so that the phrase barely considered canot inferre the note but hereon it is builded taht it is so said through that neither euer it is nor can be said that for our praiers any grace 〈◊〉 giuen vnto vs. For not for our praiers sake not for the â—erit and worth of our praiers doth the Lord heare vs and â—rant vs our requests but for the promise sake which of his â—wne free grace he hath made vnto our praiers He hath â—assed his promise Mat 21.22 that whatsoeuer we shall aske in praier in â—is name if we beleeue we shall receiue it and he hath bidden â—s aske and we shall receiue seeke and we shall finde Mat. 7.7 knocke and â—e shall be opened vnto vs. Because then he hath promised grace vnto our praiers he is intreated for grace through our praiers Aske and haue first aske and then haue and â—he better beggers the greater getters For it is not with the Lord as with vs we say a great begger would haue a good â—ay saier and vnto whom but euen now we haue giuen wee loue not that they should by and by come againe and begge of vs. But I say it is not so with the Lord but of the greatest begger he is most intreated and the oftner wee come a begging to him the more welcome we are vnto him for he loues to be intreated and being intreated he promiseth to giue and so through our praiers he giues euen for his promise sake but not for our praiers sake for they when they are best are so full of imperfections that they merit nothing but to be reiected Seldome but we are troubled with wandring by-thoughts often we pray for things and against things without submitting of our wills vnto the Lords will often we pray not in faith towards God often not in loue towards our brethren often coldly often hypocritically and when not so but that our praiers might iustly be turned into sinne vnto vs Causes therefore they are not for which the Lord bestoweth any graces vpon vs but meanes onely through which we receiue graces needfull for vs for the promise sake made in Christ Iesus Farre be it therefore from vs to stand vpon the merit of our praiers as if for our praiers sake we deserued any grace to be bestowed vpon vs. Let vs as we ought powre out feruent praiers vnto the Lord in faith and in Christ his name and assure we our selues we shall be heard But withall let vs know that it is for his promise sake made vnto our praiers and for his Christ his sake which offereth vp our praiers whatsoeuer be our state and place let vs not slacke this seruice neither let vs presume vpon any merit by this seruice If we lift vp pure hands vnto the Lord in his Temple in our houses or in our chambers he will heare vs though not for our praiers yet through our praiers he will be intreated of vs. Let it be enough for vs that he will heare vs and let this most of all glad vs that for his Christ his sake and for his promise sake he will heare vs. And let this suffice to be spoken touching the first meanes in particular that through our praiers and the praiers of the Church for vs all things worke together for the best vnto so many of vs aâ— loue God and are in Christ Iesus The next meanes whereof the Apostle speaketh is the helpe of the spirit of Christ Iesus whereby he saith he knew that this should turne vnto his saluation I know c. Where the spirit is called the spirit of Iesus Christ as because of his proceeding from the Sonne so because of his dwelling in him in all fullnes as also because Christ sendeth him into our hearts and by him worketh his will in
beleeue But how doth God giue this gift vnto vs to beleeue in him Euen by his holy spirit 2 Cor. 4.13 therefore called the spirit of faith because God by the inspiration of his holy spirit worketh faith in vs. But by what meanes doth he worke faith in vs Euen by the hearing of the word preached as it is written Faith commeth by hearing Rom. 10.17 and hearing by the word of God Where the holy Apostle sheweth that hearing of the word euen of the word of God is that ordinarie meanes whereby the Lord worketh faith in the hearts of his children He blesseth and sanctifieth the hearing of his holy word vnto them and reacheth it vnto their hearts by the finger of his holy spirit and so they are begotten in the faith of Christ Iesus Thus Lydia was brought vnto the faiâ—h as Luke witnesseth where hee saith Act. 16.1 that the Lord opâ—nâ—d her heart so that she attended vnto the things which Paul shake and beleeued Shee heard the word the Lord opened her heart and shee beleeued And thus 3000 soules were brought vnto the faith in one day of whom it is said that when they heard the word they were pricked in their hearts Act. 2.37 and beleeuing they said Men and brethren what shall we doe They heard the word they were prickt in their hearts by the spirit they beleeued and were baptized So that faith in Christ yee see is the gift of God giuen by his spirit through the hearing or the word preached 2 Thess 3.2 Tit. 1.1 Non omnibus non enim omnium est fides sed tantum electorum vnde dicitur fides electorum hic vâ—bis donatum est Not to all men for all men haue not faith whence it is called the faith of the elect and in this place To you it is giuen Is then faith a gift of God by grace This may teach vs that it is not in our selues or in our owne power to beleeue if we will and when we will neither that for any merit or worth of ours this gift is giuen vnto vs for if it be in our selues to beleeue how then is it the gift of God And if it be giuen vs for our owne merit how then is it the gift of God by grace If it be giuen vs we haue it but of him that giueth it not of our selues If he giue it of his owne grace it is ours but of his grace that giueth it not of our merit to whom it is giuen He must giue it or else we cannot haue it and therefore it is not of our selues and by grace it must be had or else can neuer bee had and therefore not by our owne merit Jam. 1.17 Euery good giuing is from aboue therefore faith is giuen of God therefore it is not in our selues to beleeue if we will And by the grace of God we are that we are therefore faith whereby wee are the sonnes of God is by grace 1 Cor. 15.10 therefore not by any merit or worth of our owne Againe is faith the gift of God This then may teach vs to powre out our requests vnto God in prayer and supplication for faith in Christ Iesus for increase confirmation of our faith in Christ Iesus for if he giue it then we are by prayer to aske it of him and so wee shall receaue it and if he giue it by meanes we are to pray vnto him that hee will so blesse those meanes vnto vs that thereby this gift may be giuen vnto vs. Let vs therefore after the example of the Father of the childe in whom was the dumbe spirit go vnto our God and say vnto him Lord I belieue Mar. 9.24 helpe my vnâ—eleefe helpe the wants and weakenesse of faith And after â—he example of the Apostles Lord encrease our faith He giâ—eth where it wanteth he encreaseth where it is and he conâ—irmeth where it is weake Let vs therefore by prayer goe â—nto him to haue the wants of our faith supplied the weaknesse of our faith strengthened the lesse then graine-small â—ittlenesse of our faith encreased He hath said Aske and ye â—hall receaue and hee giueth liberally and reproacheth no man Let vs therefore aske in prayer faith of him that giueth it and assuredly he will giue liberally euen that meaâ—ure wherewith he will be pleased Againe doth God giue faith by the hearing of the word preached This then may teach vs gladly to frequent those places where we may heare the word preached His power â— know is not limitted to this meanes but that he can if he will beget vs in the faith without these meanes But by this meanes he hath appoynted to giue this grace and ordinarily he giueth this grace by these meanes And yet how carelesse are we too too many of vs of vsing this meanes of hearing the word preached as if either this gift of faith in Christ Iesus were not giuen by these meanes or wee esteemed not this gift and so neglected these meanes or were strong enough in the faith and so needed not these means Why should we loue rather to sit reading in our houses or drinking in our houses or idle in our houses or to be playing in the streetes or walking in the fields or or any otherwise occupied then to come vnto the house of the Lord and to heare the word preached Now the means of begetting confirming vs in the faith are offered vnto vs. We know not but the time may come wherein we may thinke that the Sparrowes and Swallowes are happie that haue their nests by the Alters of the Lord. Yee that gladly come vnto the house of the Lord and reioyce in the word of your saluation comfort your selues in that yee vse the meanes whereby God hath appoynted to beget you and to confirme you in the faith of Christ Iesus and assure your selues of his blessing vpon these meanes As for the rest that loue darkenesse better then light and vnder this or that pretence whatsoeuer will not come to heare the worde preached let them feare for want of faith and a good conscience in that day to heare the word which wil be too fearefull for them to heare Goe yee cursed c. But I proceede to that which followeth The second thing which here I note is that the Apostle saith it was giuen by grace vnto the Philippians to suffer for Christ his sake not simply to suffer but to suffer for Christ his sake Whence I obserue that persecution and suffering for Christ his sake is a gift of God by grace And this our Sauiour himselfe sheweth by those his words vnto Peter Ioh. 18.11 when he had cut off Malchus his eare where hee saith vnto him Put vp thy sword shall I not drinke of the cup which my father hath giuen me To suffer death was a cup which his father had giuen him to drinke and should hee refuse the gift of his Father Act 5.41
of God is decked and beautified more than with all costly iewels and precious ointments whatsoeuer But here it is to be obserued euen from the Apostle in this place of Peter that there is a two fold humilitie and holinesse the one inward the other outward the one of the minde the other to the eye the one true and holy the other ill and hypocriticall Of the outward and hypocriticall humblenesse the Apostle speaketh where he thus writeth vnto the Colossians Let no man at his pleasure beare rule ouer you by humblenesse of minde Colos 2.18 and worshipping of Angels c. For the vnderstanding of which place it is to be vnderstood that there were craftily crept in amongst the Colossians certaine which taught them to worshippe Angels because forsooth it was a point of great arrogancie streight-way to rush into the holy place and to worship God greater humblenes beseemed them then foorthwith to rule into Gods presence and to fall downe before him and to worshippe him Much like vnto those who at this day teach men to vse the intercession of the saints departed this mortalytie and to make their praiers vnto them not boldly and presumptuouslie themselues to enter into the Kings palace before the throne of grace but in all humblenes to prostrate themselues before the saints and their images that so their praiers and supplications through their intercession may bee accepted with God But against such as by such humblenes â—eeke to abuse vs the Apostle plainly warneth vs in this place â—or that this humblenesse is a voluntarie submission not taught â—y God but chosen according to mens owne fantasie The â—nward humilitie and lowlinesse of minde is that whereof Peâ—er here speaketh and wherunto our Apostle in my text exhorâ—eth It is the heart the minde and the soule that God regardeth there must be the seate of humilitie if it be true humilitie The glorie of the true Christian is within and therefore it is said The Kings daughter is all glorious within Psa 45.13 the kings daughter i. the Church and then if thou be a liuely member of the Church thy glory is within and thy outward humility is then good when it proceedeth from within euen from the lowlinesse of the minde And now that you see what it is euen what humility it is that the Apostle exhorteth vnto I beseech you with the Apostle that the same minde be in you that was euen in Christ Iesus that in meekenesse of minde euery man esteem other better then himselfe It is an exhortation which if we shall a little looke into some of those properties which alwaies follow this humblenes of minde wherunto the Apostle exhorteth I feare me we shall finde that we haue either neuer heard of or neuer hearkened vnto The propertie of it is in giuing honour to preferre others Rom. 12.10 as ye haue already heard out of the Apostle and as is further prooued by that parable of our Sauiour Christ vnto the guest when he marked how they chose out the chiefe roomes at feasts Luc. 14.7 Out of both which places it may appeare that he that is truely humbled in matters of honour preferreth not himselfe before others but preferreth others before himselfe But how farre we are from this humilitie the great ambition of men in our daies and great seeking of euery preferment yea of euery petite office in euery towne incorporate would speake if I should hold my peace Nay so farre are we from preferring others before our selues that rather than we will not clime ouer the heads of those that are better than our selues we will vse all bribery and corruption yea out of our false hearts we will deuise all manner of lies and slanders against them and rather then faile we will libell against them It is so and where it is so there wants this humblenesse of minde here spoken of Another property of it is that hee that is humble and aâ— our Sauiour calleth him poore in spirit esteemeth others better than himselfe as the Apostle sheweth vers 3. He standeth not vpon the conceit of his knowledge of his honour of his wealth of his friends If he haue these things hee acknowledgeth them to be the blessings of the Lord but no cause why he should swell with pride or aduance himselfe aboue his brethren But doth not the wealthy rich man treade vnder foote and oppresse with all wrong and violence his poore neighbours Is not the great Scholar and wise man so puft vp with his knowledge that he counts of others little better than fooles Doth not the great man whether it be that he bee great in office or in birth and friends doth hee not disdaine his inferiours and oftentimes make a mocke of them I wish it were not so but if it be so there wants in them this humblenesse of minde here spoken of A third propertie of it is as to humble vs so before God that we willingly acknowledge whatsoeuer good thing wee haue to be onely from God without any merit in our selues so without selfe respects to regard the good of others and of Gods Church For the truely humbled man doth not looke on his owne things as it is in the former verse as so louing them that he careth not for the things of other men but he looketh on the things of other men and whatsoeuer is good for Gods Church that he doth I wish there were no cause of feare that this humblenesse of minde were wanting But who seeth not that the reformation of many abuses is hindred that many godly and Christian exercises are staied that much good many times is left vndone and why Forsooth because such a one moued it because such and such men call for it such and such men like too well of if and therfore rather then please their humours let things stand as they are A thing in practise too too common and what humblenesse of minde where it is so By this which hath already beene spoken I thinke it may appeare how little hitherto we haue hearkened to this exhortation of the Apostle Well I beseech you that whatsoeuer is amisse in this behalfe may be amended Decke yâ—ur selues inwardly with lowlinesse of minde in giuing honour go â—e before another esteem euery man another better then himselfe â—t neither opionion of wisedome puffe you vp or of wealth make you â—ell but submit your selues one vnto another and let the same â—ind be in you that was in Christ Iesus And so I come to my seâ—ond note out of this exhortation 2. In this exhortation I note the inducement which the â—postle vseth to moue them vnto this humblenesse of minde â—hich is the example of Christ Iesus Let the same minde bee â— you that was in Christ Iesus Will ye then haue a reason why â—e should be lowly in minde Christ Iesus whose example is â—erule of our life and whose actions ought to be our instruâ—tions he so humbled himselfe
of displeasure feare to be too forward â—n confessing Christ and professing his name and therefore â—raw backe the shoulder and shrinke at euery blast of winde Now the confession which must spring from this root is â—hat Iesus Christ is the Lord the Lord and therefore his hoâ—our not to be giuen to another the Lord and therefore to â—e serued in holinesse and righteousnesse all the dayes of our â—â—fe Thus saith God the Lord Esa 42 5.8 euen he that created the heaâ—ens and spread them abroad c. to wit Christ Iesus I am â—he Lord this is my name and my glory will I not giue to another neither my praise to grauen images Where wee see how our Sauiour Christ both challenged that vnto himselfe to bee the Lord and plainly auoucheth that he will not giue his honour to another Hee then that confesseth Iesus Christ to bee the Lord and yet giueth his honour vnto another doth onely iâ— words confesse that which indeed and in truth he doth deâ—â— Let them looke vnto this that make their praiers and supplications vnto the Saints in heauen that worship images crosses 1 Joh. 2.2 or what reliques soeuer Wee haue an aduocate with the Father Iesus Christ the iust and he is the reconciliation for our sinneâ— He sitteth at the right hand of God and liueth euer to make intercession for vs. Whosoeuer then praieth vnto or vseth the intercession of any other be it Saint or Angell he giueth Christ his glory to another As also he doth who doth worship any other but God and him whom hee hath sent Iesus Christ seeing it is said Thou shalt worship the Lord thy God 〈◊〉 him only shalt thou serue He likewise that confesseth Iesus Christ to be the Lord and yet serueth him not in holinesse and in righteousnesse all the dayes of his life his confession is in vaine because in deed and in truth he denieth that which in words hee doth confesse A sonne honoureth his father Malac. 1.6 and a seruant his master If I thâ— saith the Lord by his Prophet be a father where is mine â—â—nour and if I be a master or a Lord where is my feare Whenâ—â— it is most plaine that feare and obedience to his will beloâ—geth to the Lord. They certainly vnto whom the Lord by his Prophet thus spake confessed the Lord which they plainly afterwards shew taking their reproofe hardly and saying Wherein haue wee despised thy name But because they fearâ— not the Lord whom they confessed because they walked not in his wayes nor kept his commandements therefore theâ— confession was as no confession the Lord regarded them not but his wrâ—th was kindled against them This men and brethren is a thing needfull for vs to looke vnto We would be loth so deeply to be charged as not to confesse Iesus Christ to be the Lord. But if he be the Lord where is his feare Wheâ— wee confesse Iesus Christ to be the Lord wee confesse him 〈◊〉 be the sole rightfull commander of vs and our selues to be his seruants him to haue all power ouer vs and our selues wholly 〈◊〉 be his What meaneth then such neglect of conforming â—ur selues according to his most holy will and of yeelding â—bedience vnto that which daily wee are taught and which â—ee know to be his will If we giue our members as weapons â—f vnrighteousnesse vnto sinne which should be as weapons â—f righteousnesse vnto God whatsoeuer confession we make â—ee are the seruants of sinne we are not the seruants of Christ â—â—e Lord and wee are like to those or whom I spake before â—â—at professe they know God but by their workes doe denie â—im O my brethren if yee did indeed confesse Iesus Christ to â—e the Lord your soules would be filled with gladnesse when our mouthes were filled with this confession yea your very â—earts would be warme within you when your tongues were â—â—us talking that Iesus Christ is the Lord your wils would be â—amed to his will your feet would reioyce to come into the â—ourts of his house and to runne the way of his commandeâ—ents Iesus Christ is the Lord denie him not before men Luk. 12 9. â—or he that shall denie him before men shall be denied before â—he Angels of God And certainly hee beleeueth not that â—ares not confesse him Iesus Christ is the Lord confesse â—im so to be and giue not his honour to any other to men or Angels much lesse to stockes or stones Confesse him to be â—he Lord and serue him in holinesse and righteousnesse all â—he dayes of your life This confession becommeth the Saints â—f God and this is a good confession before God And euer â—emember that that they which will not now thus confesse â—esus Christ to be the Lord shall then in that last and great â—ay be forced to confesse that Iesus Christ is the Lord when he shall iudge his enemies on euery side and render to the wicked according to the wickednesse of their wayes Vnto the glory of God the Father Here is the issue of all â—uen of our subiection vnto Christ and of our confession that â—esus Christ is the Lord. All this redoundeth to the glory of God the Father for he that honoureth the Sonne Joh. 5.23 honoureth â—he â—ather and he that honoureth not the Sonne honoureth not the Father for the Father is in the Sonne and whatsoeuer is done vnto the Sonne is done also to the Father Let vs theâ— so subiect our selues vnto Iesus Christ let vs so confesse his to be the Lord as already wee haue beene taught God hath created vs Esa 43.7 formed vs and made vs for his glory Seeing theâ—â— our subiection vnto Christ Iesus and our confession or be glorious name in such sort as hath beene taught is vnto the glory of God the Father let vs be subiect vnto him in all obedience to his will and let vs out of an vnfained faith confesse that he is the Lord euen our Lord. LECTVRE XXXII PHILIP 2. Verse 12. Wherefore by beloued as yee haue alwayes obeyed or as in my presence only but now much more in 〈◊〉 absence c. WHerefore my beloued c. In these word now following wee haue the conclusion oâ— the Apostle his exhortation vnto the Philippians set downe by way of applying Christ his humilitie and obedience vnto his Father vnto their vse and instruction and consequently vnto ours In this conclusion of the Apostle his former exhortation the Apostle againe exhorteth the Philippians and in them vs first vnto humble obedience towards God vers 12.13 secondly vnto humble and modest conuersation towards our neighbour vers 14.15.16 and thirdly he addeth as a reason why he thus exhorteth them the comfort and ioy which they shall bring vnto him in the day of Christ if they so walke as he exhorteth them vers 16.17.18 In the first exhortation which is vnto humilitie and obedience or humble obedience towards God wee haue first to consider the
circumcision euen they which worship God spiritually c. so that hauing spoken of spirituall circumcision we haue spoken in a generality both of this and the rest that followes Yet it will not be amisse somewhat more particularly yet as briefly as we can to speake by occasion of these words of the spirituall worship of God There is no people so farre without God in this world Iewe or Gentile Turke or other but that both they know there is a God and likewise thinke they worship him with true worshippe But how a great many nations and languages should either know the true God or truely worshippe him it can scarce be imagined seeing they want the holy word of life where alone we both clearly know him and likewise how to worship him Nay how should not they most grossely erre touching the true worship of God seeing where the word is there are so many errors touching the true and spirituall worship of God Witnesse those manifold will-worshippes of God which men haue deuised vnto themselues and for which they haue no warrant at all in the word such as are forbidding of marriage and forbidding of meates to some men at all times and to all men at sometimes vnder pretence of holy religion and deuout seruice of God But for our instruction in this point let vs hence obserue that not only in the spirit of our minde purified by the spirit to serue him in holinesse and in righteousnesse but that if we will not erre in the performance of true and spirituall worshippe vnto our God we must proceede by this rule of reioicing in Christ Iesus inasmuch as by reioycing in Christ Iesus wee worshippe God spiritually For what is there required in our spirituall worship of God which by our reioycing in Christ Iesus is not performed vnto him Is it not our spirituall worship of God to loue him to put our trust in him to feare him to pray vnto him to obey him and to glorifie him both in our bodies and in our spirits And are not all these things performed vnto him by our reioycing in Christ Iesus We reioice in Christ Iesus knowing that in him we are beloued and therefore we loue God who we know doth loue vs in Christ Iesus Againe we reioice in Christ Iesus knowing that in him all the promises of God are yea and Amen and therefore we belieue in God put our trust in his name who we know for his sake maketh good all his promises vnto vs. Againe we reioice in Christ Iesus knowing that by him an atonement and reconciliation is made betweene God and vs and therfore we feare God whose wrath we know is now appeased towards vs by the mediation of Christ Iesus Againe wee reioice in Christ Iesus knowing that by him we may go boldly vnto the throne of grace and therefore wee poure out our praiers vnto God who wee know giueth vs whatsoeuer wee aske by faith in his name Againe wee reioyce in Christ Iesus knowing that through Christ wee are able to doe all things and therefore wee obey God who wee know strengtheneth vs in Christ to doe all things that hee requireth of vs. Againe wee reioyce in Christ Iesus knowing that hee is made of God vnto vs wisedome and righteousnesse and sanctification and redemption and therefore we glorifie GOD both in our bodies and in our spirits who we know hath giuen vs his sonne and together with him hath giuen vs all things also So that through the reioycing which we haue in Christ Iesus we worship God spiritually with all holy worship of loue of faith of feare of praier of obedience and of glorifying his name both in our bodies and in our spirits Yea and whosoeuer hath not this reioycing in Christ Iesus it is impossible that he should worship God with this spirituall and holy worshippe For how shall hee loue GOD that is not perswaded of the loue of God towards him in Christ Iesus how shall hee belieue in God and put his trust in his name that knoweth not that all his promises are yea and Amen most certaine and sure in Christ Iesus How shall hee feare God as a dutifull childe that assures not himselfe of his reconciliation with God by the death and intercession of Christ Iesus How shall hee pray vnto God in faith that knows not that his praiers shall bee accepted and heard in Christ Iesus that offereth our praiers vnto God and makes continuall intercession for vs How shall hee obey God in that which he commands that knowes nor that God in Christ Iesus doth enable him to doe that which hee commandeth How shall hee glorifie God in his body or in his spirit that knowes not what great mercies God hath vouchsafed vnto vs through Christ Iesus So that vnlesse wee can reioyce in Christ Iesus euen because wee know all these thinges wee cannot possiblie worshippe God with spirituall worshippe Will you then men and brethren haue a direction for your spirituall worshipping of God Surely it is needfull Ioh. 4.24 for God is a spirit and they that worship him must worship him in spirit and in truth Let this then be your direction Reioyce in Christ Iesus reioyce in him because yee are beloued in him and then surely yee will loue God who loues you in Christ Iesus Reioyce in Christ because in him all Gods promises are made good and performed vnto you and then surely yee will beleeue in God and put your trust in him who keepeth promise and suffereth not his truth to faile for euer Reioyce in Christ because by him yee haue receiued the attonement and then surely yee will feare God whose wrath was appeased by the reconciliation of Christ Iesus Reioyce in Christ because through him your praiers are accepted and heard with God and then surely ye will powre out your praiers vnto God who giues you whatsoeuer yee aske in faith in his name Reioice in Christ because in him ye are made able to doe all things and then surely yee will obey God who strengthneth you in Christ to doe all things Reioice in Christ because by him yee are redeemed and saued and by the power of his spirit sanctified and then surely yee will glorifie God both in your bodies and in your spirits who with Christ his Sonne giueth you all things both for this life present and likewise for that that is to come So that there cannot be a better direction for our spirituall worship of God then to reioice in Christ Iesus because by our reioicing which we haue in Christ Iesus wee are enflamed to loue God to beleeue in him to put our trust in him to feare him to pray vnto him to obey him and to glorifie him both in our bodies and in our spirits which is our spirituall worshipping of God Whence it is also easie to ghesse why it is that wee faile so much in the spirituall worshipping of God which is euen hence because wee faile in our reioycing
is impossible to please God Heb. 11.6 Joh. 17.3 and without the knowledge of Christ there is no saluation for this is eternall life to know God and him whom he hath sent Iesus Christ So that our works done before we beleeue and before we be brought to the knowledge of Christ Iesus cannot be any way any merit why we should be iustified or why we should be saued Let this then teach vs to beware of such deceiuers as tell vs that such workes though they suffice not to saluation yet are acceptable preparatiues to the grace of iustification and such as moue God to mercy For if they were such preparatiues or if they did moue God to mercy how should they not be some aduantage vnto vs which the Apostle here plainly denieth They talke I know of Cornelius his praiers and almesdeeds Act. 10.4 as if they had beene workes done before faith and yet acceptable with God But the text it selfe in that place is sufficient to confute them for there it is said that hee was a deuout man 2. and one that feared God with all his houshold and gaue much almes to the people and praied vnto God continually All euident arguments that as a true proselyte he beleeued in the Messias howsoeuer he was not yet baptized nor perfectly instructed So that his praiers and his almesdeeds were not preparations and dispositions vnto faith and iustification but they were the fruits of his faith and iustification already begunne Of the like validitie are whatsoeuer arguments they bring to this purpose Howsoeuer therefore they tell you that workes done before faith or iustification are acceptable vnto God or dispositions vnto grace or motiues vnto mercy or merits in congruitie or whatsoeuer other aduantage yet yee see that the Apostle is cleare in the point that all the prerogatiues that any man hath and all the good workes that any man doth before he know Christ they are no vantage to him at all to iustification or saluation Yea further know that they who make other account of such workes thereby shew that indeed as yet they doe not truly know Christ for this is a plaine testimonie that as yet they are not come vnto the true knowledge of Iesus Christ if as yet they count such workes to be a vantage vnto grace or life Hearken therefore not vnto them neither giue ye any place unto their errour It followeth that hence also I should obserue that such workes are not only no vantage but losse for Christ his sake But the generall in the verse following comprehending this particular I haue thought good only to speake of it in the generall and so to conclude the point touching workes Thirdly therefore in that the Apostle saith in the next verse Yea doubtlesse I thinke all things but losse c. and doe iudge them to be dung c. I obserue that generally all our workes done according to the Law whether before or after faith and iustification seeme they neuer so good by reposing any confidence of saluation in them are not only no vantage but losse yea but dung such as were farre more meet that we should be purged of them then that wee should repose any confidence in them For that generally all workes are here to be vnderstood it is plaine by the Apostle in this place first because hauing spoken in the former verse of workes done before faith and iustification here he vseth a more generall word comprising both those and what workes else soeuer as if he had said yea doubtlesse now that I am growne vp in further knowledge of Christ Iesus I now thinke not onely things which either I had or did before I knew Christ but euen all things generally euen all my workes whatsoeuer and whensoeuer done to be but losse for the excellent knowledge c. to be but dung that I might winne Christ Secondly because the Apostle saith that hee doth iudge all things to bee dung that he might now winne Christ He had already won Christ but his meaning is that to the end hee might more and more winne him to the end that hee might more and more neerely be ioyned vnto him hee counted all his owne righteousnesse euen which now he had by any present workes of his to be but losse to be but dung So that all workes done either before or after that wee be iustified by faith are here meant What then are all our workes whatsoeuer and whensoeuer done simply to be iudged losse and dung No surely not in respect of the substance of the workes that are done for fasting praiers almesdeeds righteousnesse iudgement mercy and the like fruits of faith are good workes and pleasing vnto God both commanded and rewarded by him But both these and whatsoeuer our best workes are to bee iudged losse and euen dung that is in comparison of the excellent knowledge of Christ Iesus and of that righteousnesse which wee haue by faith in him for what are all things in the world in comparison of the excellent knowledge of Christ Iesus or what is mans righteousnesse that it should be compared vnto the righteousnesse of Christ Iesus Christ is our life Col. 3.4 Ioh. 17.3 and to know him as hee is reuealed by the light of his glorious Gospell is euerlasting life What shall wee then compare vnto this excellent knowledge Nay let vs not esteeme to know any thing â—â—ue Iesus Christ and him crucified in comparison of this knowledge let all things in the world seeme losse and euen dung vnto vs. Likewise what is mans righteousnesse in comparison of his righteousnesse Surely as darknesse in respect of the Sunne in his brightnesse for it is as himselfe white and ruddie and wholly delectable without blemish without spot or wrinkle or any such thing and what else is our â—est righteousnesse but as the menstruous cloathes of a woman full of filthinesse and slurried with much vncleannesse So that in comparison of Christ his righteousnesse it may well be counted losse and compared vnto dung fit for nothing buâ— the dunghill Secondly in respect of any confidence to beâ— reposed in them all our very best workes generally whatsoeuer are but losse but dung The reason is because confidence in them staies vs from that confidence which we ought to haue in Christ Iesus for the more that we reioyce and secure our selues in our owne righteousnesse which is by works the lesse we care for comming vnto Christ to be clad with his righteousnesse Witnesse the Apostle where shewing the cause of the ruine of the Iewes Rom. 10 3. he saith that they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse submitted not themselues vnto the righteousnesse of God Whence it is plaine that to sooth vp our selues in a conceit of our owne righteousnesse is the very way to stay vs from seeking the righteousnesse of God in Christ Iesus And what else meaneth that of our Sauiour vnto
be better taught yet we thinke him not neare if he do not alwayes heare and helpe when we wish and call And therefore euery small thing and least trifle almost moues vs and disquiets vs and puts vs out of all patience Whatsoeuer therefore contumelies or disgraces are offred vnto vs whatsoeuer losses or wrongs we sustaine whatsoeuer troubles or tentations do assault vs whatsoeuer malice or wickednes be practised against vs let vs know that the Lord his prouidence watcheth ouer vs to saue defend vs to take our matter into his owne hand and to be auenged of our enemies And therefore let vs not he discouraged or disquieted let vs not fret or fume or busie our heads with thinking of reuenge but let vs in our patience possesse our soules and let our patient mind be knowne to all men If we cannot by our moderation and mildnes by our gentlenes and patience winne them vnto vs that in word or deed wrong vs but that they like vnto wicked Iulians the more abuse vs and wrong vs yet the Lord is at hand to behold our sufferings wrongs and to take our matter into his owne hand To bridle then our impatience let vs thinke with our selues Are we euill entreated through tyrants doth our owne familiar friend lie â—n waite against vs do some imagine mischiefe for vs others whet their tongues against vs and shoote out their arrowes euen bitter words and do others practise what they can against vs Well the Lord is at hand he seeth and knoweth all things he deliuereth vs and auengeth vs of all that rise vp against vs when and as it seemes good vnto him He that keepeth vs slumbereth not nor sleepeth and therefore in our patience will we possesse our soules reposing our selues vnder the couert of his wings Thus if we shall lift vp our eies vnto the Lord and perswade our selues of his being alwaies neare at hand vnto vs by his watchfull prouidence ouer vs we shall not only not be troubled with these sharp fits of this hote ague of impatience vpon euery accident or crosse but as men truly humbled in our selues mortified vnto the world and looking onely vnto the Lord we shall in all mildnesse and moderation make our patient minde knowne vnto all men And let this be spoken of this obseruation from this meaning of these words Secondly admitting this to be the meaning of the Apostle in this place that the Lord is at hand by his second comming in the flesh vnto iudgement to requite our hard measures into their bosome that haue ill meated vnto vs and to wipe all teares from our eyes and giue vs rest with himselfe I note that the Apostles reason to moue the Philippians vnto a patient mildnesse and gentle moderation towards all men is because the Lord is at hand to breake the clouds and to come vnto iudgement to wipe all teares from their eyes and to recompence tribulation to all that haue troubled them And hence I obserue another speciall motiue which may ought to perswade vs to possesse our soules in patience whensoeuer we are abused oppessed or afflicted namely the approching of Christ his second coming into iudgement when he shall recompence tribulation to them that trouble vs and to vs which are troubled rest with him This motiue also vnto patience the Apostle Iames vseth Iames 5.7.8 where he saith Be ye patient vnto the coming of the Lord Be ye patient and settle your hearts for the coming of the Lord draweth neare And certainly if we could and would remember this that the coming of the Lord draweth neare we would be lesse prouoked vpon euery occasion vnto intemperate heates and whatsoeuer might haply seeme enough to disquiet vs we would passe it ouer with greater patience For thus we should say with our selues Hath God giuen all iudgement vnto his Son and is he readie to come vnto iudgement Is the time at hand when he shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God when he shal shew himselfe in flaming fire rendring vengeance vnto them that know not God nor obey the Gospel of our Lord Iesus Christ when he shall come to be glorified in his Saints and to be maruellous in all them that beleeue Shall I then when I am abused or wronged be grieued and disquieted or seek to be auenged Nay the time is at hand when all wrongs shall be redressed by him that iudgeth righteously in the meane time I will beare with patience what man doth or saith against me Thus by remembrance of the approching of Christ his second coming vnto iudgment should our patient mind be knowne vnto all men O but will foolish man say this hath bene said these fifteene hundred yeares that the Lord is at hand and that his coming draweth neare and yet all things continue alike how should this then still be a motiue vnto patience When this second coming shall be I cannot say Act. 1.7 It is a thing which the Father hath kept in his owne power and so peculiarly reserued vnto himselfe as that of that day and houre knoweth no man Mat. 24.36 no not the Angels in heauen but God onely nay not Christ Iesus himselfe as he is man knoweth it And therefore they who labour in that point to designe that time are therein more curious then wise But hath it bene said these fifteene hundred yeares that the Lord is at hand and that his coming draweth neare And did the holy Ghost who cannot lie say then that it was neare and is it now very neare euen at our doores 2. Pet. 3.9 The Lord is patient toward vs and would haue no man to perish but would all men to come to repentance and therefore hath hitherto deferred his coming But yet a very litle while Heb. 10.37 and he that shall come will come and will not tarrie If fifteene hundred yeares be past the rest of the time appointed must needs be shorter and so the day and houre approach nearer And what one signe foretold to go before his second coming is not already past except it be that one of the calling of the Iewes Let the exhortation then of our Apostle preuaile with vs that our patient mind be knowne to all men Let vs be meeke and gentle kind and curteous one to another yeelding one vnto another and bearing one with another for the Lord is at hand his comming draweth neare when he shall giue vs rest with him and auenge all our wrongs LECTVRE LXXXII PHILIP 4. Verse 6. Be nothing carefull but in all things let your requests be shewed vnto God in prayer and supplication with giuing of thankes WE haue heard diuers exhortations of the Apostle vnto the Philippians His last exhortation vnto them in the former verse was that their moderate and gentle and patient mind might be knowne vnto all men The reason because the Lord is at hand
not onely according to the presence of his Deitie glorious maiestie which filleth heauen and earth Ier. 23.24 but at hand by his continuall watchfull prouidence ouer them to heare and helpe them to saue and defend them and at hand by his second comming in the flesh vnto iudgement to wipe all teares from their eyes and to recompence tribulation to all that trouble them Be nothing carefull In these words we haue another exhortation vnto the Philippians wherein the Apostle disswadeth one thing perswadeth another thing and noteth the consequence or effect which will follow vpon both The thing which he disswadeth is too great carefulnesse for the things of this life and for the euent of such things as commonly we take in hand and haue to deale withall in these words Be nothing carefull Where the word vsed by the Apostle signifieth oftentimes a diffident carefulnes such as distracteth the mind sundrie wayes and almost eateth vp a man such as is the couetous mans carefulnes whose mind runneth so still vpon his matters as that not daring either to depend vpon God or the faithfulnesse of any man for the euent of them his turmoiled thoughts are alwayes busied about them Which carefulnes being an euill carefulnes the Apostle disswadeth it saying be nothing carefull that is let it be farre from you to be troubled with such worldly and distrustfull carefulnesse for any thing in this life or for the euent of any thing that you haue to deale withall The thing which he perswadeth is in all things to flie vnto God by prayer as depending wholly vpon him and committing all their wayes vnto him So that as he would not haue them too carefull about any thing so he would not haue them carelesse in any thing but in all things to flie vnto God powring out such prayers vnto him as may be accepted with him Where first note the antithesis in that the Apostle saith Be carefull for nothing but in all things c. Secondly note the distribution of prayer into his diuers kinds Let your requests or suites or petitions there is the generall be shewed vnto God in prayer and supplication with giuing of thanks prayer supplication and thanksgiuing these be the kinds or particulars comprehended vnder the generall By requests therefore is meant generally whatsoeuer prayer is made vnto God for the obtaining of that which is good or auoiding of that which is euil By prayer is meant such prayer as we powre out vnto God for blessings corporall or spirituall temporall or eternall By supplication is meant such prayer as we make vnto God for preseruing vs from euils corporall or spirituall temporall or eternall By giuing of thankes is meant a thankfull praising of God for benefits bestowed vpon vs or for our deliuerance from euils And all these are commonly in all the prayers of the faithfull as wherein both they giue thankes vnto God for blessings receiued and preseruation from euils and also pray vnto God for the things which are good and to be deliuered from the things which are euill Thirdly note this that the Apostle saith Let your requests be shewed vnto God or be made knowne vnto God not as if their requests or any thing else were not knowne vnto God but the meaning is either that their requests should be knowne by an approuing knowledge vnto God so that they should be accepted with him or that their requests should be knowne not vnto men as their patient mind was to be knowne but vnto God The thing then which he perswadeth in effect is this in all things whatsoeuer to depend vpon God and to flie vnto him by prayer both powring out acceptable prayers vnto him for obtaining of good things and deliuerance from euill things and giuing him thankes for blessings in good things and delirance from euill The consequence or effect which will follow vpon both the thing disswaded and the thing perswaded the Apostle noteth in the next verse And the peace c. So that these words deuide themselues into these three branches first a dehortation from a thing which is euill in these words Be nothing carefull secondly an exhortation vnto a thing which is good in these words But in all things thirdly a consequent or effect which will follow vpon flying the euill and following the good in these words And the peace c. Now let vs see whit we may gather hence for our vse The first thing which I note is the Apostles dehortation wherein he disswadeth the Philippians from all worldly and distrustfull carefulnes for any thing in this life or the euent of any thing that they haue to deale withall Whence I obserue a fault which we are by all meanes to take heed of and to flie namely too too great carefulnes for the things of this life We may not in any wise so trouble our selues with turmoiling thoughts and cares for the things of this life or the euent of any thing we haue to deale withall as if we durst not depend vpon God or the faithfulnesse of any man vnlesse our owne cares also were continually employed about them Carefulnes and diligence in all our labours is requisite and necessarie but worldly and distrustfull carefulnesse for any thing is wretched and vngodly For the better conceiuing therfore of this note we are to vnderstand that there are three sorts of carefulnes one godly and necessarie another worldly and wicked and a third mixt of both neither simply godly nor simply wicked but mixt of both A godly carefulnes it is when we giue all diligence to do the workes of our callings with all faithfulnes doing that which we should and commending the euent vnto God And so farre is it off that this should be misliked or forbidden here or elsewhere that it is euery where commanded and by example in the godly commended vnto vs. He that ruleth saith the Apostle let him do it with diligence Rom. 12.8 Eph. 4.3 And againe Walke worthy of the vocation whereunto ye are called endeuouring to keepe the vnitie of the Spirit in the bond of peace And to this purpose is that of the Apostle where he saith If there be any that prouideth not for his owne 1. Tim. 5 8. and namely for them of his houshold he denieth the faith and is worse then an infidel and that Studie to shew thy selfe approued vnto God 2. Tim. 3.15 a workman that needeth not to be ashamed And as in these and many other like places this carefulnes is commanded so is it oft commended vnto vs in the example of the godly The Apostle witnesseth this carefulnesse to haue bene in himselfe where he saith that he had the care of all the Churches 2. Cor. 11.28 Colos 2.1 1. Thess 2.2 that he had great fighting or as some translate great care for the Colossians that he spake the Gospell of God vnto the Thessalonians with much striuing or care as some translate And the same Apostle
thing at his pleasure And albeit it may be that some couetous misers and wretches of the world may by fraud and guile or how else soeuer scrape and scratch more riches together then they should yet riches so gotten are rather the beginning of pouertie then of riches For Eccles 5.12 as the Preacher saith Riches so gotteÌ„ are reserued and heaped vp to the owners thereof for their euill For either they are as a fretting canker vnto the rest to bring the owners thereof vnto pouertie or else they are gathered for him that wil scatter them So that to be ouermuch carefull is altogether in vaine and vnprofitable And thirdly as it is vaine and vnprofitable so is it also pernicious and hurtfull For whiles our thoughts are running vp and downe vpon this or that matter whiles we are troubled with cares here or there while the things of this life and the euent of things we deale withall runnes in our heads and tosseth vs to and fro as billowes in the sea we are not onely dispossest of euery good thought euery good care but if any good thought or care be suggested vnto vs it is quite choked by these worldly cares of this life This is clearely proued by that in the parable of the seed where it is said Mar. 4.18.19 that they that receiue the seed among the thornes are such as heare the word but the cares of this world and the deceitfulnesse of riches and the lusts of other things enter in and choke the word and it is vnfruitfull the cares of this world choke the word Great reason then ye see why we should abandon this ouermuch carefulnesse because it is forbidden by the holy Ghost because it springeth from the ignorance or distrust of Gods prouidence because it is in vaine and vnprofitable and because it is pernicious and hurtfull Adde also hereunto that the day hath enough with his owne griefe Matth. 6.34 as our Sauiour telleth vs as if he should haue said The care that euerie day brings with it is enough to trouble our selues withall though we do not increase our present griefe by the carefulnesse of this how we may liue in time to come This then may teach vs to moderate our cares that they be not excessiue and vnmeasurable The prohibition of such carefulnesse is strait the cause of it is euill the vse of it is none the hurt of it is great Let vs not therefore suffer our selues to be turmoiled with such cares Let such cares be left vnto the couetous worldling which hath made the wedge of gold his god which still cryeth Giue giue and neuer saith he hath enough but the more he hath the more he craueth Let him for so he will tormeâ—t himselfe with such cares let his thoughts be troubled oâ— his bed about ioyning house to house and laying ground to ground about his ships at sea his marchandize at home his sheepe and oxen in the field let his sleepe depart from his eyes about his sales and bargaines his gaines and losses his debts and improuements let him be distracted with cares as with wilde horses about the euent of his businesse the successe of his labours the maintenance of wife and familie Let all his dayes be sorrowes and his trauell griefe and let his heart take no rest in the night For this is iust the case of him that immoderately scrapes and scratches carkes and cares perhaps for an vnthrift perhaps for a stranger perhaps for an enemy He eates vp and wasts and consumes himselfe with care and oftentimes enioyes no pleasure of that he hath But let such care be farre from vs and if such cares haue surprised any of vs let vs shake them off and following the counsell of our Apostle let vs be carefull for nothing What then should we be idle and carelesse and let the world runne as it listeth should we do nothing care for nothing but leaue all things as they say to Fortune and let euerie thing be as it be may and fall out as it can Not so We are not to be idle no such thing spoken of in our Apostle but we are to labour and worke euery man in his calling We are to care for not euery care is forbidden here in our Apostle but we are not to be ouermuch careful for any thing so as the worldling careth and killeth himselfe with care We are not when we haue done what we can and ought to cast all care away and to leaue all things as they say to the hazard to fall out as they can but the euent and successe to leaue vnto God always depending vpon him and flying vnto him by prayer and supplication and giuing of thaâ—kes in all things in prosperitie and aduersitie praying for good things praying against euill things giuing of thankes for blessings receiued and casting all our care vpon God who careth for vs for to this purpose I take this which followeth in our Apostle to be spoken when he saith but in all c. Whence I obserue that carefulnesse for the things of this life is so to be abandoned that yet we cast our care vpon the Lord doing that we ought but alwayes depending vpon him for the euent and successe and flying vnto him in all things by prayer and supplication and giuing of thankes Man goeth forth to his worke Psal 104.23 Iob. 5.7 and to his labour vntill the euening as the Psalmist speaketh and therein he doth well for man is borne vnto labour and trauell as the sparkes flie vpward euer since it was said vnto Adam Genesis 3.19 In the sweate of thy face shalt thou eate thy bread So that the Apostle maketh it a rule that He that will not worke 2. Thess 3.10 shall not eate But our care for a blessing vpon our labours for the successe and euent of our labours that must be committed vnto the Lord that must be layd on him So the Prophet willeth Psal 37.5 where he saith Commit thy wayes vnto the Lord and trust in him and he shall bring it to passe And againe 55.22 Cast thy burthen vpon the Lord and he shall nourish thee he will not suffer the righteous to fall for euer If there be any thing that troubleth thee or that thou wantest commit all the care thereof vnto the Lord and stay thy selfe vpon his prouidence and vndoubtedly thou shalt not want So our blessed Sauiour Matth. 6.30 If God so clothe the grasse of the field which is to day and to morrow is cast into the ouen shall he not do much more vnto you O ye of little faith What must be the conclusion but this Cast therefore your care vpon him And so the Apostle Peter willes vs Cast all your care on God for he careth for you 1. Pet. 5.7 This then must be our care to do that we ought and then to commit the blessing of all vnto the Lord. We may not carelesly fling off
all care of our matters but we must carefully commend them vnto God and depend vpon him for his blessing vpon them and successe vnto them In all things we must haue this care by humble and hearty prayer to flie vnto the Lord to pray vnto him for the obtaining of such good things as we want to pray vnto him for deliuerance from euills eyther now presently vpon vs or which we feare may fall vpon vs and to giue him thankes for such blessings as in the riches of his mercies he hath vouchsafed vnto vs. This care God requireth of vs and this care the godly haue alwayes had as might largely haue bene proued if time had giuen leaue and this is the Christian and godly care which now I commend vnto you faithfully to do the dueties of your calling committing your wayes vnto the Lord depending vpon his prouidence alwayes and in all things flying vnto him by humble and hearty prayer with giuing of thankes Let this then first teach vs not to be idle or carelesse in matters for this is not the thing forbidden to labour or to do the workes of our calling but to be too too carefull about that we do or haue to do and though we may not be too too carefull about that we do or haue to do yet may we not be carelesse or say as the maner of some is let the world wag as it list care shall neither kill me nor touch me This carelesnesse beseemeth not the children of God but is a note of retchlesse persons such as not onely cast all care away but also all honestie godlinesse and goodnesse As therefore too much carefulnesse so let this carelesnesse be farre from euerie one of vs. Secondly let this teach vs so to labour and do all that we haue to do as that still we depend vpon the Lord his prouidence and care ouer vs and in all things flie vnto him by praier and supplication with giuing of thankes It is he that must blesse our labours and giue a good end vnto our businesse We onely can do that we ought to do and then commend both it and our selues vnto the Lord in humble and heartie prayer Which if it were so well thought of as it should be many of politike complots and deuices might very well be spared for we plot and deuise and cast and winde vp and downe about this matter and that matter as if we by our maine wit would bring that to passe which the Lord otherwise either could not or would not Well the best plot that I can tell you of is this faithfully do ye that which ye ought to do pray vnto the Lord for his blessing vpon it and so commit it vnto him that he may do in it what he will and what seemeth best vnto him This I am sure is the best plot because the most Christian Let this therefore be our Christian policie let vs feare the Lord and walke in his wayes let vs do the duties of our calling whatsoeuer we haue to do let vs labour therein as we ought and let vs pray vnto the Lord for his blessing vpon it let vs commit it vnto him and then let him do as he will LECTVRE LXXXIII PHILIP 4. Verse 7. And the peace of God which passeth all vnderstanding shall preserue your hearts and mindes in Christ Iesus THese words as we haue already heard diuide themselues into three branches first a dehortation in these words Be nothing c. secondly an exhortation in these But in all things c. thirdly a consequent or effect which wil follow vpon both in these And the peace of God c. Another thing there is which I would obserue from the words of the exhortation of our Apostle in this place The chiefe scope and drift of his exhortation we haue alreadie heard which is that the Philippians would cast their care on God and in all things runne vnto him by prayer pouring out such prayers vnto him as may be accepted with him for his blessing vpon what they do and desire for deliuerance from such euills as presently they suffer or feare to follow Where note that the Apostle would haue their requests to be shewed vnto God by praier and supplication so that withall there should be ioyned giuing of thankes Whence I obserue that as prayer and supplication so giuing of thankes also is a necessary seruice of God a necessary duty of a Christian For as there are many causes of our often approching vnto the throne of grace by prayer and supplication for blessings in good things and deliuerance from euill so are there many causes of pouring out our soules before God in humble praise and heartie thankesgiuing for blessings in good things and deliuerance from euill Neither is there any whose wants or miseries vrge them vnto prayer and supplication which haue not also such proofes of Gods mercies and louing kindnesse towards them as may and ought to prouoke them vnto thankesgiuing Many are the blessings and graces for the bodie for the soule for this life present for that that is to come which enforce our prayers vnto God that we may obtaine them Many are the euills touching the body touching the soule touching this life present touching that that is to come which enforce our supplications vnto God that we may be deliuered from them And are there not as many blessings and graces corporall and spirituall temporall and eternall which the Lord hath already vouchsafed vnto vs as many euills corporall and spirituall temporall and eternall from which the Lord hath deliuered vs which should enforce our praise and thanksgiuing vnto God Yes verily but that rather we looke vnto the things which we would haue then vnto the things which already we haue receiued we might as wel see the one as the other And hereupon it is that as well praise and thankesgiuing are commanded by the holy Ghost in the Scripture as prayer and supplication and that the godly in al ages haue poured out their soules before God as well in praise and thankesgiuing as in prayer and supplication I exhort saith the Apostle vnto Timothie that first of all supplications prayers intercessions 1. Tim. 2.1 1. Thess 5.16 17. and giuing of thankes be made for all men And to the Thessalonians Pray saith the Apostle continually and in all things giue thankes And looke into the practise of the godly in all ages Iacob praying vnto the Lord to be deliuered from the hand of his brother Esau Genesis 32.10 11 first praysed him for the riches of his mercies towards him The Songs and Psalmes of thanksgiuings which Moses and the Israelites Deborah and Barak Hannah and Marie Dauid and Iehosaphat made vnto the Lord are not vnknowne vnto them that haue knowledge in the booke of God Paul likewise witnesseth of himselfe almost vnto all the Churches he wrote vnto that still in his prayers he gaue thankes to God for them And of him and
loued the wages of vnrighteousnes make his prayer and say Let me die the death of the righteous Num. 23.10 and let my last end be like his shall I refuse to vse this prayer becauâ—e he vsed it Nay if Simon Magus when he hath sinned Acts 8.24 request the Apostles to pray vnto the Lord for him I will take this lesson from him to request the prayers of the faithfull for me when I haue sinned against my God We may not communicate with any either in any superstition or in any vnfruitful works of darkenesse But whatsoeuer is good if it be indeede truly good we are to thinke on it and to do it we are to loue it and to like it and to make it a president for vs to follow in whomsoeuer it be Let this then first teach vs to abstaine from all appearance of euill For thus we are to reason with our selues Are we to thinke on and to do whatsoeuer is good and commendable Then whatsoeuer is euill and blame-worthie we are not to thinke on nor to do That which is good is onely to busie all our thoughts and to take vp all our actions but whatsoeuer is euill is not once to enter into our thoughts much lesse may it be the worke of our hands The Prophet speaketh of a generation of men that imagine mischiefe vpon their beds and set themselues in no good way Psal 36.4 neyther abhorre any thing that is euill It were well there were no such at this day whose inward thoughts are very wickednes whose workes are onely euill whose wayes tend wholly vnto death But generally this is true that men very well minded yet smell of some caske or other either they are couetous or proude or ambitious or vnmercifull or contentious or partially affected or the like We do not thinke on and do whatsoeuer is good we do not wash our hands of whatsoeuer is euill but one bad thing or other there is which so haunts euery one of vs that we alwaies carry it in our bosome with vs. Well we see whereon our thoughts should be set and whereabout we should be occupied whatsoeuer is good whatsoeuer is commendable we should think on that and do that and he that instructeth vs in this dutie withall doth imply that whatsoeuer is euill should not once enter our thoughts much lesse should be the trade of our way Let vs therefore follow that which is good and abstaine from all appearance of euill let vs as many as feare the Lord depart from iniquitie and let our soules delight in whatsoeuer is good and commendable Secondly let this teach vs wisely to consider our wayes what is indeed and truly good and commendable For not whatsoeuer thing seemeth vnto vs or is thought by others to be good and commendable are we exhorted here to think on and to do but to think on and to do whatsoeuer is indeed and truly good commendable It is thought in some countries nay I may say it is thought among vs for vnto a high degree of excesse are we growne that way that to bowze carowse to quaffe cup after cup and to beare his drinke wel is a very commendable thing Here then we are to look whether it be indeed commendable For if it be then we are to do it by our Apostles rule in this place But what saith the Spirit Luke 21.34 Take heede saith our Sauiour to your selues lest at any time your hearts be oppressed with surfâ—tting and drunkennesse The Apostle goeth further 1. Cor. 5.11 and saith If any that is called a brother be a drunkard with such one eate not The Prophet goeth yet further and denounceth a woe against drunkards saying Esay 5.11 Woe to them that rise vp early to follow drunkennesse And the Apostle openeth the woe thus that they shall not inherit the kingdome of God 1. Cor. 6 10. O but thou canst beare thy drinke well and there is thy commendation Well yet see thy woe Woe saith the Prophet to them that are mightie to drinke wine Esay 5.22 and to them that are strong to powre in strong drinke If thou exceed in drinking thy sinne is drunkennesse how well soeuer thou beare thy drinke and a woe is vnto thee I instance onely in this sinne because this sinne hath so much dared to braue it selfe amongst vs. But as in this so in many other things it may be found that howsoeuer they be thought commendable yet indeed they are not Let vs therefore looke vnto the thing that seemeth vnto vs or is thought by others to be good and commendable and if it be indeed such so that it haue allowance from the Lord in his word to be such then let vs thinke on it and do it But in any case let not the iudgement of the world so sway with vs as that vpon the worlds word we thinke on and do whatsoeuer seemeth good and commendable vnto it Thirdly let this teach vs to suppresse that conceit of not following something which is good because it is in such request with them which otherwise are not good For whatsoeuer is good if it be indeed good in whomsoeuer it be we are to loue it and to like it to thinke on it and to do it What needes it to will any of vs to take vp a peece of golde though it be out of a dung-hill Howsoeeur therefore the man be superstitious loose of life profane and wicked yet if there be any good thing in him let vs not disdaine it or refuse it because of him but let vs obserue it and thinke on it and do it If there be any vertue any praise any thing that is good any thing that is commendable indeed wheresoeuer it is let not that cause vs to balke it but let vs thinke on it and do it And let this suffice for the generall of thinking on and doing whatsoeuer is good and commendable Now come we to the generall heads of such good and commendable things as the Apostle commendeth vnto the Philippians Secondly then here I note that the Apostle would haue the Philippians seriously to thinke on with themselues and diligently to practise in their liues whatsoeuer things are true Whence I obserue this note for vs and for all men that whatsoeuer things are true we are to thinke on them and to do them Is it a truth in religion We are to embrace it and professe it as we see our Apostle was not disobedient to the heauenly vision which appeared to him in the way but hauing the eyes of his vnderstanding opened by the Lords Spirit he straitway preached Christ in the synagogues Acts 9.20 professed the truth in all integritie and simplicitie Is it a truth in the words of our mouth We ought euery man to speake the truth vnto his neighbour Zach. 8.16 as Zachary willeth saying Speake euery man the truth vnto his neighbour and after him the Apostle saying Cast off
is giuen all power in heauen and in earth which we confesse when we call him Lord. If he therefore be with vs we neede not to feare who be against vs. For he is our God our Sauiour our Lord our Master our King our euerlasting high Priest I cannot prosecute either these or the rest of the points By these you will coniecture the rest and easily see the epitome of Christianitie concluded in this short salutation LECTVRE III. PHILIP 1. vers 3.4.5 I thanke my God hauing you in perfect memory c. NOw giue me leaue before I come to that which followeth to note one thing farther from the words already handled and that is the Apostles often vsing of the name of Iesus Christ in so few words Out of the abundance of his heart his mouth spake and still his mouth was filled with Iesus Christ Iesus Christ insomuch that three seuerall times still he ingeminates Iesus Christ Paul and Timothie the seruants of Iesus Christ to all the saints in Iesus Christ grace be with you and peace from God our Father and from the Lord Iesus Christ Which argueth that his comfort was in him that his loue was set on him and that he was vnto him as the spouse speaketh in the Canticles the chiefest of ten thousand Cant. 5.10 Hence then I obserue a rule whereby commonly to discerne what a man is his speach commonly bewraieth what he is The worldling his tongue is still talking of the world the couetous man of his money the voluptuous man of his pleasure the proud man of his rich attire the delicate man of his dainty fare the pot-companion of his cups and the like commonly talke most of the things they like best and by their talke commonly they may bee discerned what they are And in this respect as it is with them that set their affections on things which are on earth so is it with them that set their affections on the things which are aboue They are still talking of the word of their saluation of the commandements of the Lord of the mercies of the Lord and of the things that belong vnto their peace as Dauid professeth of himselfe saying Ps 101.1.119.13.15.145 5.35.28 My song shall be of mercy and iudgement with my lips doe I speake of all the iudgements of thy mouth I talke of thy commandments and haue respect vnto thy waies I will talke of thy worship ô Lord thy glory thy praise and wondrous workes my tongue shall be talking of thy righteousnesse all the day long and I will tell of thy saluation from day to day But of all other things their delight is in their hearts to muse and with their tongues to talke of Iesus Christ Here their hearts dance for ioy and the talking hereof is more sweet then hony and the hony-combe vnto their mouthes Hereon they loue as it were to dwell and their tongues can neuer be satisfied with talking on him And why here is their comfort here is their hope here is their loue here is their crowne of reioycing Here is their protector in all dangers their reconciler vnto God their mediator betweene God and them their Sauiour from their sinnes and he that is made of God vnto them wisdome and righteousnesse and sanctification and redemption Here is he in whom are hid all the treasures of wisdome and knowledge of mercy and loue in whom alone the father is well pleased And therefore here as men rauisht with ioy they cry and cry againe holy Iesus sweet Iesus blessed Iesus euen as we see the spouse in the Canticles not to leaue her bridegroome Christ Iesus after once shee catch hold of him but still cries O fountaine of the gardens O well of liuing waters Cant. 4.15.5.10.11 and of the springs of Lebanon My wellbeloued is white and ruddy the chiefest of ten thousand His head is as fine gold his locks curled and blacke as a rauen c. ad vers 17. Thus the children of God loue to talke of him whom their soule loueth and thus commonly a man may discerne who are saints in Christ Iesus Commonly I say not euermore certainely For if good speech and holy talke and crying Lord Lord and often vsing of the name of Iesus Christ were a perpetuall and certaine rule of a good Christian the dissembling hypocrite would be as good a Christian as the best And a hard matter it is not to be deceiued sometimes by the hypocrite But commonly I say a mans speach bewraieth what he is holy or profane The ground of which note is that saying of our Sauiour Mat. 12.34 that of the abundance of the heart the mouth speaketh and otherwise we cannot iudge whereon the heart thinketh but by that whereon the tongue runneth Hence then learne you beloued to make tryall vnto your selues and to giue tryall vnto others what yee are Your tongue and talke may tell your selues and doe tell others what yee are What is it whereon your tongues loue most to talke and wherein yee take most pleasure when yee talke Is it on the things which are on earth It may be a token vnto your selues and others that yee are earthly minded Is it on the things which are aboue It may be a token vnto your selues and others that your conversation is in heauen If yee loue Christ Iesus if yee take comfort in Christ Iesus your tongues will be talking of Iesus Christ and your hearts will reioyce when your tongues are talking of him As therefore the Apostle exhorteth the Colossians so doe I you Let your speach be gracious alwaies Col. 4.6 and powdred with salt Let the mercies which yee haue in Christ Iesus be so sweet and comfortable vnto you that your hearts may delight alwaies to muse and your tongues alwaies to talke of Christ Iesus Let him be hid in your heart let him breake out in your tongue and let him reioyce both the heart and the tongue that so yee may haue testimonie within your selues and giue testimonie vnto others that yee are Saints in Christ Iesus Now proceede we to that which followeth I thanke my God After the inscription and salutation now followeth the body of the Epistle it selfe wherein the principall scope and drift of the Apostle is to confirme the Philippians in the truth wherein they stood that they might not onely not decrease but increase in all knowledge and in all iudgement In this exordium or beginning of his Epistle which is from verse 3. to 12. to testifie his loue toward the Philippians that so they might the rather hearken vnto him 1. he signifieth his reioycing on their behalfe for the grace of God already bestowed on them 2. he signifieth his assured hope of Gods farther mercy towards them in performing the good worke which he had begun in them 3. he prayeth for their perseuerance increase in all knowledge and in all godlines His reioycing on their behalfe he signifieth 1. in his giuing of