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
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
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
baptisme one God and Father of vs all for meete it iâ— that so many as are ioyned together in the vnitie of these be also knit together in one minde and in one iudgment according to Christ Iesus Eph. 4.5 euen as our Apostle vrgeth this same reason to this same purpose else where Secondly because there is not a better remedie against dissensions and schismes theâ— to be like minded in the Lord as without which it cannot be but that there be dissensions and schismes For what was the cause of the dissensions contentions wherewith the Church of Corinth was troubled Was it not because they were not like minded in the Lord One held of Paul another of Apollos one of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lord his Supper one was hungry and another was drunken And how can it bee but that there should bee dissensions and contentions when one likes this and another that one would haue this and another that one drawes this way and another that way In a little house yee know if the husband be of one minde and the wife of another the Parents of one minde and the children of another the master of one minde and the seruants of another and euery of them will needs follow their owne minde and fancie their owne way how troubled must needs that house be And therefore our blessed Sauiour being now ready to be offered in that holy praier for all his children praied that we might be all one euen as He and the Father were one Ioh. 17.21 that wee might all be one in the Father and in him euen that we might bee like minded in the Lord. Phil. 3.16 And in the next chapter our Apostle prescribeth it as a remedie against dissensions in the Church to proceede by one rule and to minde one thing If then we will walke as becommeth the Gospell of Christ we are not onely to bee ioyned in one faith and in hope but in all things wee are to be like minded one towards another according to Christ Iesus we are to loue and like affect and fancie will and desire the same things as they are pleasing vnto the Lord being at one with God wee are to be of one minde amongst our selues Here then our aduersaries will aske of vs if this be so necessarie a dutie how happens it that ye are not all like minded What meane the tearmes of Zuinglians Lutheranes Bez. epist 5. Caluinists amongst you How is it that amongst you some are Brownists some Baroists some Puritanes some Protestants How is it that touching ceremonies touching discipline and the like there is such difference amongst you Doth not these things plainely argue that yee are not like minded amongst yourselues For answere whereunto 1. Of them that aske vs these questions I demand of them the like are they all like minded What meane then the tearmes of Thomists Scotists Vide Par. in Iren. cap. 26. Ockamists Canonists and Diuines amongst them How is it that amongst them some are White some Blacke some Gray Friers some Franciscans some Dominicans some Iesuits some barely Priests How is it that not touching ceremonies or discipline alone but touching maine and great points of doctrine there is such difference amongst them Touching the Scriptures doth not Arius Montanus say that the bookes of the old Testament not found in the Hebrue Canon are Apocryphall and doth not Bellarmine denie it Doth not Canus say that the Hebrue text is wholy corrupt by the malice of the Iewes and doth not Bellarmine denie it Doth not Bellarmine himselfe for expounding of the Scriptures sometimes referre vs to the fathers of the Church sometimes to generall Councels sometimes to the Pope and Cardinals sometimes to the Pope himselfe It would be too long to runne through the rest of many points of doctrine where in they dissent among themselues They neede no other to note this vnto the whole world then Bellarmine himselfe who in the beginning of the discussing of euery controuersie betwixt vs and them sheweth how not onely we dissent therein from them but how they dissent amongst themselues First therefore let them plucke out the beame of their owne eye that so they may see clearely the mote which is in our eie leâ— them cleare the point that they are like minded amongst themselues and then let them tell vs that we are not all of one minde But how doe they shew that wee are not all of one minde If ye be say they then what meane the tearmes of Zuinglians Lutherans Caluinists amongst you But I say vnto them what doe they meane to note vs by such tearmes The memories of these men we honour and reuerence as also we doe other notable lights which haue beene in the Church and are at this day But if we be named after any other name then only the name of Christ Iesus it is through their malice not by our desire Yea but how is it say they that some amongst you are Brownists some Baroists some Puritans some Protestants that touching ceremonies and outward discipline there is such difference amongst you I answere that if there be any Brownists or Baroists amongst vs wee hold them not to be of vs and therefore their distraction from vs ought not to be obiected vnto vs. Now for our difference about ceremonies and outward discipline I wish we were all like minded in these things and it is a fault and blemish of some in our Church that we are not like minded in these things But for the substance of doctrine and grounds of religion wherein is it that we are not like minded If they could no doubt they would taxe vs in the substance as they doe in the accident and as they cannot in the substance so I wish they could not taxe vs in the accident So should the ioy of our Sion be full if we were all like minded both for the substance and for the accident and so many as loue the peace of Sion and wish her prosperitie pray also that this her ioy may be fulfilled Againe this may serue to reproue a fault too too common amongst vs. For if we be ioined together in one faith and in one hope if we agree in the substance of truth we thinke it a small matter to dissent amongest our selues about smaller matters And indeed it is the lesse matter But yet it is a thing which we ought to labour euen to be like minded in the Lord in all things Which our Apostle sufficiently sheweth when in his exhortations vnto vs to be like minded he doth not limit vs vnto these or these things but indefinitely hee would haue vs to be like minded according to Christ Iesus In matters of faith and in matters of ceremonie in matters of doctrine and in matters of discipline in matters of life and in matters of learning in matters of religion and in
matters of ciuill conuersation he would haue vs to be like minded as in the Lord it may be warranted Let vs therefore beware how we sooth vp our selues in dissenting about matters of lesse moment when we agree in matters of greater importance The more like minded we are in the Lord the more is our conuerâ—ation such as becommeth the Gospell of Christ Let our care â—herefoâ—e be that both in matters of lesse moment and likewise in matters of greater importance we may be like minded â—n the Lord as becommeth the Gospell of Christ But how may we be like minded in the Lord This our Apostle sheweth in the next words and that is 1. If we haue the same loue i. If we loue the same things in the Lord. 2. If we be of one accord i. If we agree in our wills and desires in the Lord. And 3. if we be of one iudgement i. If we agree in one truth of Christ Iesus For these the particulars are as I take it comprised vnder and meant in that generall so that iâ— we thus loue and agree in the Lord then are wee like minded in the Lord and our conuersation in a great part is such as becommeth the Gospell of Christ Because I haue stood long vpon the generall I shall the lesse neede to stand vpon these particulars which in effect haue beene handled in the generall Briefly therefore of these as time will giue leaue The 1. thing then which in these particulars I note is that the Apostle would haue them to haue the same loue the same I say in respect of the obiect that they should loue the same things the same Church the same Gospell the same truth euen as we say that they haue the same faith who belieue in the same Christ Hence then I obserue that if we will be like minded and walke as becommeth the Gospell of Christ theâ— must we loue the same things in the Lord not one one thing and another an other thing but the same things as simply the same things For we may loue the same things and yet be fâ—â— from that loue of the same things which becommeth vs as namely if we loue the same delights of the flesh the same sins or corruptions whatsoeuer but the same things in the Lord and in the loue whereof hee is delighted and well pleased Thus it is commaunded vs euery where in the booke of God that we all loue the same God the same truth the same meanes of our saluation in Christ and generally the same things whatsoeuer they be that belong vnto our peace And the reason of it is plaine For where one loues one thing and another another thing as for example one Christ and another Antichrist when one hateth that which another loueth where euery man loues that which himselfe liketh and scarce two loue the same things what loue can there be nay what distractions must there not needes be nay what desolation are not likely to ensue In the Church of Corinth they loued not the same things but one loued this man another that maâ— and what dissentions bred it in that Church In our neighbor kingdome of France they loue not the same things but one sort loue the light of the word another sort loue darkenesse better then light and what bloud hath it shedde in that kingdome Amongst our selues we loue not the same things in the Lord but one sort loue their pleasures another sort their profits another sort their promotions the fewest sort the things that they should loue and what but a iudgement likely to ensue Nay beloued here is the miserie and like to be the ruine of our Land in our Land wee loue not the same things in the Lord but we loue too many of vs that man of sinne and the poysoned cuppes of the fornications of that whore and too few of vs the simplicitie of the truth of Christ Iesus to speake plainely we loue too many of vs the Pope and his marchandize and too few of vs Christ and his truth we speake not the â—anguage of Canaan but halfe in the speach of Ashdod and halfe in the language of Canaan Hereupon it is that Pope and his adherents conceiue courage against vs to subdue vs and our Land and to make vs a prey vnto their teeth Beloued if we will not for the loue of the Lord and because the holy Ghost hath commanded vs yet for the loue of our owne liues and that we be not made a prey vnto our enemies let vs loue the same truth of Christ Iesus and generally the same things in the Lord. Let vs no longer halt betweene God and Baal Christ and Antichrist religion and superstition but with religious hearts let vs loue the same truth the same God the same things in the Lord that some may be â—ike minded according to Christ Iesus The 2. thing which in these particulars I note is that the Apostle would haue the Philippians to be of one accord i. to â—gree in their wils and desires touching euery thing that is good belong it vnto religion or vnto ciuill life and conuersaâ—ion Whence I obserue another necessarie dutie for vs that we be like minded and walke as becommeth the Gospell of Christ and that is that we agree in our wills and desires in the Lord that vnitie and concord amongst vs bee preserued and maintained To agree in mischiefe we are ready enough neither neede we any to moue vs thereunto For as it is in the Prophet Psal 50. If we see a theefe we consent vnto him and we are partakers with the adulterers we runne with the wicked to doe euill and we easily ioyne hands with the wicked and vngodlie But to bee of one accord in the Lord we are not so easily drawne albeit this be the agreement that the holy Ghost requireth of vs and commendeth vnto vs. Ps 133.1 Behold saith the Prophet how good and ioyfull a thing it is brethren to dwell together in vnity i. to liue together in that concord and good agreement which is acceptable to the Lord. And the more to shew the precious worth of holy agreement amongst the sonnes of God be likeneth it vnto the oyntment prescribed for Aaron which was so sweete that when Aaron was annointed therewith Ex. 30.23 the smell of it was most pleasant vnto all that were by And euen so sweete and pleasant a thing it is to see brethren to be of one accord in the Lord. This is that which is commended in the faithfull in the Acts Act. 4.32 that they were of one heart and of one soule agreeing in their mindes wills desires and affections And where this agreement in the Lord is not there the Lord is not And yet in matters wherein wee differ one from an other how hardly are we brought to bee of one accord in the Lord If we differ in matters of religion either we will not vouchsafe one to talke with an other in them
whatsoeuer those false teachers told them of circumcision or of the workes of the Law In generall therefore first the Apostle shewes that if hee would haue confidence in the flesh he hath cause enough so that he might if hee would haue confidence in the flesh in these words Though I might c. Secondly he shewes that he hath more cause to trust in the flesh then any of those false teachers haue in these words If any other c. Thirdly hee proues his two former assertions by a particular recitall of certaine â—hings wherein he might reioice in some of which he was not â—nferiour to the best as in circumcision being circumcised â—he eighth day in kindred being of the kindred of Israel in â—ribe being of the tribe of Beniamin in ancientnesse of stocke â—nd linage being an Hebrew of the Hebrewes and in profession being a Pharisie and in others he was before the best as â—n zeale hauing persecuted the Church and in righteousnesse â—hich is in the Law being vnrebukeable Thus yee see the â—orme of the Apostle his proceeding and the diuision of these word into their branches Now touching the meaning of â—hem in more particular sort First in the first generall proposition where hee saith â—hough I might c. the Apostle meeteth with an obiection which happily the false teachers might haue made against â—â—m and it is as if he should thus haue said Though I say that 〈◊〉 reioice in Christ Iesus and haue no confidence in the flesh â—et let no man say that it is because I haue no cause of confiâ—ence in the flesh for I haue cause enough so that if I would I might not only as a Christian haue my whole confidence Christ but also as a Iew haue confidence in the flesh Secondly where he saith in the next generall proposition If any other man c. the Apostle not ambitiously but being forced thereunto by the ambition of others compareth himselfe not only with those false teachers but euen with the best of the Iewes and for cause of hauing confidence in the flesh if hee would he preferreth himselfe before the best of them For it is as if he should thus haue said If any I say not only of those dogges and euill workers but if any other euen of the best of the Iewes thinke that he haue cause of confidence in the flesh that is in any outward thing without Christ I might haue more cause of confidence in outward things if I would then he whatsoeuer he be Thirdly where he saith in the particular recitall of those things wherein he might if hee would reioice that he was circumcised the eighth day the Apostle sets downe his first prerogatiue common to him with other of the Iewes He was circumcised he meanes in the foreskinne of his flesh therefore no Gentile the eighth day therefore hee was no proselyte but a naturall Iew for the proselytes which were those that being Gentiles embraced the Iewish religion they were circumcised after their conuersion vnto Iudaisme but all the Iewes were by the Law circumcised the eighth day So then he was no Gentile or proselyte but a naturall Iew being circumcised the eighth day His second prerogatiue common to him with other of the Iewes likewise was that he was of the kindred of Israel that is not borne of parents that were proselytes and only conuerted vnto Iewes but of parents which were naturall Iewes euen of the seede of Iacob A prerogatiue which the Iewes stood much vpon that they were descended of Iacob who was called Israel because he preuailed with God His third prerogatiue wherein hee was aboue many of the Iewes was that he was of the tribe of Beniamin which his tribe he mentioneth both for the dignitie of his tribe as being the tribe whence Saul the first King of Israel was as also farther to shew himselfe an Israelite whose custome it was to reckon their tribe His fourth prerogatiue wherein hee yet more excelled many of the Iewes was that he was an Ebrew of the Ebrewes whereby hee argues the ancientnes of his stocke and linage Gen. 14.13.10.21.25 as being continued from Abraham called the Ebrew or from Eber of whom the Iewes were called Ebrewes which was before the confusion of tongues at the building of Babel His fifth prerogatiue wherein he yet more excelled the most of the Iewes was that he was by the law .i. by sect and profession a Pharisie Act. 26.5 the sect it selfe being thought the most strait sect of the Iewish religion and they more holy and also more learned in the scriptures then men of other sects His sixth prerogatiue wherein he passed all the rest of the Iewes was his zeale which was so feruent and outragiously hot that he persecuted the Church of God extremely or as it is in the Acts vnto death Gal. 1.13 Act. 22.4.26.10 11. binding and deliuering into prison both men and women punishing them throughout all the synagogues compelling them to blaspheme and giuing his sentence when they were put to death The last prerogatiue here mentioned wherein also he passed all the rest of the Iewes was that touching the righteousnesse which is in the law that is which consisteth in the outward obseruation of those things which the law commanded he was vnrebukeable to wit before men so precisely walking in all the commandments and ordinances of the law as that no man could reproue him as it is also said of Zacharias and Elizabeth Luk. 1.6 This I take to be the meaning of the Apostle thus farre Now let vs see what may be obserued hence for our vse and instruction 1. Here I note the manifold and great arguments which the Apostle had of confidence and reioycing in the flesh euen so many and so great that he might not onely compare with the best of the Iewes but all his prerogatiues considered he might more reioyce in such outward things then might any of the best of them For looke wherein any of the best of them might reioyce whether it were in circumcision or in noblenesse of race or in ancient discent or in dignitie of tribe or in profiting in the Iewish religion therein might he also reioyce and then for zeale he was much more zealous of the traditions of his fathers then were any of the rest being euen madde in zeale against the Christians and likewise for holinesse of life and religious obseruation of the law he walked so well and so precisely as that no man could except against him or reproue him for any thing that way Hence then I obserue the wonderfull wisdome of our good God in his most wise disposing and ordering of all thing for the behoofe and benefit of his Church For to the end that he might bring the Iewes from that vaine confidence which they had in the flesh and from that ouer-weening conceit which they had of their owne righteousnes by the workes of the law vnto confidence in Christ Iesus and
why should I not receiue instruction from him Thus I say they should consider and cause their eares to hearken vnto wisdome and incline their heart vnto vnderstanding Pro. 2.2 But what doe they Forsooth if such a one as was wrapped in their errors would now draw them from their errors they disdaine him the most of all other and they cry away with the Apostata away with the reuolter we will not heare him our soule loatheth him And might not the Iewes euen with the very same reason haue dealt so with the Apostle and so cried after him Againe if such a one as was delighted in their follies whatsoeuer would now draw them from their follies doe they not by and by say Oh sir how long haue you been of this minde Are you so quickly become so precise that now you cannot brooke these things Not long since you were as we are and ere long happily will be againe in the meane time you may talke where you may be heard but we will walke in our old wayes And might not the Iewes euen with the very same reason haue said thus to the Apostle Surely they that send away such as arising of themselues seeke to reclaime them from their errors or their follies with such answers they doe therein iustifie the Iewes neither suffer they the consideration of this wisdome of our God whâ—reof we haue spoken to sinke into their hearts Well let vs consâ—der it and as it doth or may concerne vs so make these vses of it 2. Here I note that the Apostle to represse the insolencie of those that boasted in outward things without Christ spareth not to speake of such prerogatiues as he had touching the flesh and in such to preferre himselfe before the best of them Whence I obserue that in some cases the children of God may stand vpon their owne commendation and are not to spare to speake of such blessings outward or inward as the Lord hath bestowed vpon them aboue their brethren Our holy Apostle we see did it very often In the lattet to the Corinthians chap. 11. 2 Cor. 11. we see how largely he speaketh of the excellency of his ministerie of his gifts of knowledge of his diligence in his office of the noblenesse of his birth of the auncientnes of his stocke of his patience of his constancie of his manifold sufferings for Christ his sake 12. and in chap. 12. of his visions and reuelations which were shewed him of the Lord. So likewise in the Epistle to the Galathians Galat. 1.2 we see how he magnifieth his office and Apostleship standing vpon it that he was in nothing inferior to the chiefe Apostles but withstood Peter the Apostle of the Iewes to his face Where also he boasteth of his profiting in the Iewish religion aboue many of his companions 1.14 and of his zealousnes of the traditions of his fathers Act. 22.26 Like places vnto these we haue in the Acts where we see the like practise of the Apostle But was it that moued the Apostle herevnto Was it ambition and vaine affectation of his owne praises that moued him No surely he was as himselfe often saith euen compelled therevnto partly to represse the insolencies of those that laboured to vndermine his authoritie and partly to quit and cleare himselfe of such false caui lations as were laid against him and partly to confirme such weake brethren as such arguments of commendation might somewhat preuaile with Thus then we see that the children of God warranted by the example of the Apostle may speake euen freely of such blessings as the Lord in mercy towards them hath bestowed vpon them aboue others of their brethren But may they in euery case and vpon euery occasion breake forth into their owne praises No certainely they may not but onely in some cases As 1. when they are so vilified and disgraced and discountenanced their authoritie so impeached their gifts so nullified their persons so contemned as that thereby not onely themselues are iustly offended but Gods name likewise dishonoured then may they euen boast themselues of such mercies outward or inward as the Lord hath vouchsafed vnto them So our Apostle did when the false Apostles laboured to disgrace him with the Corinthians and the Galathians as hauing no authoritie no gifts of knowledge or eloquence 2. When they see that the proud insolencie of their aduersaries that exalt themselues against the knowledge of God cannot otherwise be repressed So our Apostle did when the false Apostles did so insolently brag as if they had all knowledge and all wisdome and all vnderstanding 3. When they which otherwise should giue them that testimonie which is due vnto them doe it not the glory of God requiring it then may they breake out into their owne praise And this our Apostle sheweth to be one cause why he boasted himselfe where he saith 2 Cor. 12.11 I was a foole to haue boasted my selfe but yee haue compelled me for I ought to haue beene commended of you Because therefore the Corinthians gaue him not that testimonie which was due vnto him therefore hee was compelled to boast himselfe 4. When they see that their boasting may make for the edification of the Church of Christ Iesus then may they boast themselues So our Apostle here boasteth himselfe as to represse thereby the insolencie of the false teachers so partly to teach the Philippians that seeing he hauing such prerogatiues aboue others touching the flesh yet counted all those things but euen dung and losse they also by his example should doe so In all these cases the children of God may and ought to speake and euen to glory and boast of such blessings as God hath bestowed vpon them aboue their brethren Touching this whole point I giue these two caueats first that they doe not hunt after occasions and opportunities to praise themselues but that then only they doe so when they are euen driuen and compelled so to doe by such occasions as now we haue spoken of or the like secondly that when they praise themselues being compelled thereunto they doe it not in affectation of their owne praise but for the praise and glory of almightie GOD. Here then let not any proud Pharisie or any ambitious Diâ—trephes shrowde himselfe vnder the couert of the Apostle as if his example might serue to him for any defence of his ambition or pharisaicall contempt of others Let not that man of sinne herevpon exalt himselfe aboue all that is called God or that is worshipped All such proud and vaine and ambitious spirits as vainely glory in their pedigree in their honor in their riches in their wisdome in their holinesse in their zeale or the like they sauour not of Pauls spirit but rather of Lucifers spirit Whosoeuer otherwise boast themselues then being compelled therevnto whosoeuer otherwise breake out into their owne praises then onely vnto the praise and glory of God they may well talke of Pauls boasting
out of my band My Father which gaue them me 29. is greater then all and none is able to take them out of my Fathers hand Hath not he prayed for them whom the Father hath giuen him Ioh. 17. that they may be one with him that they may be kept frō euil that they may be sanctified through the truth And doth not Iohn say that whosoeuer is borne of God sinneth not 1. Joh. 3.9 namely that sinne that is vnto death so that he fall away finally from God Men may haue tasted of the good word of God and come to some knowledge of the Lord Iesus Christ and yet fal way but they that haue truly tasted of the powers of the world to come shall be euen as the mount Sion which may not be remoued but standeth fast for euer Why then doth the Apostle exhort vs to continue in the Lord if it be sure that we shall continue in the Lord It is to remoue from vs carnall securitie and to teach vs to depend on the Lord by whom we continue in his faith feare and fauour To conclude this point therefore as the Apostle here speaketh vnto the Philippians so say I vnto you Continue in the Lord euen in the faith and knowledge of Iesus Christ so as ye haue bene taught in Christ Iesus Let it neuer be said to you as it was to the Galatians Ye did runne well who did let you that ye did not obey the truth But as ye haue begun to loue and like the truth so continue to walke in the truth that when Christ Iesus shall come in the clouds of heauen ye may be the crowne of our reioycing and that ye may also appeare with him in glorie LECTVRE LXXVI PHILIP 4. Verse 2. I pray Euodias and beseech Syntyche that they be of one accord in the Lord. 3. Yea I beseech thee faithfull yoke-fellow c. NOw follow certaine particular exhortations vnto particular and priuate persons touching some discord fallen out amongst them In the second verse his request is vnto Euodias and Syntyche that they would be of one accord in the Lord. What Euodias and Syntyche were it is not certaine neither are they mentioned elsewhere in the Scripture Like it is by this place that they were two women of good note and such as had much stood with Paul at his first planting of the Church at Philippi But now it seems they were at oddes whether the one with the other or both with the rest of the Church and whether about matters of faith and religion or about ordinary matters of common life it is not certaine This we see the Apostle would gladly compose the strife and therefore he exhorteth them to be of one accord in the Lord that is of one mind and one iudgement in the things of the Lord betwixt themselues and with the Church If we vnderstand that they differed in matters of faith and religion or if we vnderstand the words in generall of what dissensions soeuer then the exhortation is that laying aside all debates and dissensions they would be of one accord in the Lord that is they would dwell together in such vnitie as is pleasing to the Lord. I pray Euodias and beseech Syntyche c. It followeth Yea and I beseech thee c. In this verse the Apostles exhortation or request is vnto his faithfull yoke-fellow that he would be a meanes to compose the strifes of Euodias and Syntyche with this reason implied because they were women which had laboured with him when he preached the Gospell at Philippi nor with him onely but with Clement also and with diuers others which labored with him in the same work whose names are written in the booke of life What this faithfull yoke-fellow was whom he maketh this request vnto it is not certaine Much disputation there is who it should be Like it is that it was some speciall man that preached the Gospell purely and sincerely there with him at Philippi Him he requesteth to helpe those women namely Euodias and Syntyche How to helpe them Namely to order their matters and to compose their strifes whatsoeuer they were And why should he do so That which the Apostle addeth seemeth to be added as a reason to moue his faithful yokefellow to help them and to compose their strifes for they laboured with him in the Gospell that is when the Gospell was first preached by him at Philippi they laboured yea and euen stroue for so the word signifieth putting themselues in hazard for the hearing of the Gospell preached and for the defence of the Gospell For in the Acts mention is made of women among whom was Lydia that came together to a place besides the riuer Act. 16.13 not daring as it may seeme to haue their assemblies in the citie of Philippi and there heard the word at Pauls mouth These two women it may seeme were two of them of whom the Apostle for that cause saith that they labored and stroue with him in the Gospell he being willing to preach and they desirous to heare when there was great danger for both and they standing much in his defence when he was much contradicted Neither doth he commend them to haue laboured with him alone in the Gospel but with Clement also and with other his fellow-labourers which laboured with him in the worke when the Gospel was first preached at Philippi Who this Clement was it is not certaine as neither who these his fellow-labourers were Silas it is like by that place in the Acts was one Ministers of the Gospell they were which ioyned their labours with Paul to the gathering of the Church at Philippi whose names though they were not written by him in this Epistle yet he saith that they were written in the book of life Whereby he meaneth that their life was as certainly sealed vp with God as if their names had bene written vp in a booke to that purpose For the speech is borrowed from the maner of them that bill the names of them in a booke whom they haue chosen into their seruice whom then they know to be theirs because they haue their names billed in a booke So God knoweth who are his as certainly as if their names were written in a booke and their life is as surely sealed with him as if their names were registred to that purpose The summe then of the Apostles reason is this these women for their labour with him and other his fellow-labourers in the Gospel were worthy that he should do this for them and therefore he requests his faithful yoke-fellow that he would help them compose the strifes which were either betwixt themselues or betwixt them and the Church there And let this suffice to be spoken touching the scope of these particular exhortations and the meaning of the words in them both Now let vs see what notes we may gather hence for our further vse First then in the person of Paul I note his
anothers hands we must put vp some wrongs one at anothers hands I say in matters of ordinarie life and ciuill dealing one with another For in matters of faith and religion in matters belonging vnto God there we must not yeeld an inch to any aduersarie of the truth to turne any whit from the rule of the Word either to the right hand or to the left Heere we must be at strife as Moses was with Pharao Exod. 10.28 when he told him that they would haue all their cattell with them and that they would not leaue an hoofe behinde them For here to yeeld a whit is to quench that zeale which ought to be in vs towards the glorie of our God But in matters of common life there we should yeeld and rather sustaine losse and wrong then nourish iarres and quarrels But what is our practise Ye know that in the parable of the seruant that had all his debt forgiuen him how meeting with his fellow that owed him an hundred pence he layd hands on him and tooke him by the throate saying Matth. 18.28 Pay me that thou owest and when he could not he cast him into prison till he should pay the debt So we if we thinke that we haue right on our side we stand vpon it and what who is he shal we yeeld of our right so we may be counted fooles indeed Shall we sit downe with the losse Nay we will haue it if he haue it out of his belly Shall we put vp such a wrong Nay then let them abuse me at their pleasures We are as good as they we are their betters euery way or though we be meaner then they yet shall they not thinke to haue vs vnder their girdles we may not we cannot we will not suffer these and these things This is our practise quite contrary to the rule before mentioned and to those good patterns before proposed We make a ieast of that of our Sauiour where he sayth Whosoeuer shall smite thee on thy right cheeke Matth. 5.39 turne to him the other also and we say whosoeuer giues me a blow he shal haue two for it or at least he shall haue as good as he brings So farre are we from that minde to sustaine any losse or to put vp any wrong And hereupon it is that we are so vnpeaceable one with another and so vncharitable one towards another Hereupon it is that there are such hart-burnings grudgings iarres debates contentions and diuisions amongst vs. Well will we mend that which is amisse and put in practise the rule that hath bene giuen vnto vs Let vs then obserue these rules First hath our neighbour or brother some faults that are rather naturall then punishable by the lawes as for example is he somewhat proud somewhat couetous somewhat hastie and angry somewhat superstitious c. Let vs learne to skill of his nature beare with it Secondly such words and deeds as haply might haue not the best construction let vs make the best of them Thirdly such faults as are secret or committed by infirmitie let vs not publish but hide and couer them Fourthly if his fault be greater and such as iustly may offend vs Matth. 18.15 let vs go vnto him and tell him his fault betweene him and vs alone if he heare vs we haue won him if he heare vs not then let vs call vnto vs one or two and vtter our whole griefes before them that by their meanes that which is amisse may be amended LECTVRE LXXX PHILIP 4. Verse 5. Let your patient minde be knowne to all men The Lord is at hand THese words are as we heard the last day another exhortation vnto the Philippians wherein the Apostle exhorteth them not onely to such a patience as is tried and seene in bearing iniuries and putting vp wrongs but generally to such mildenesse in their behauiour and moderation of their affections amongst their neighbours and brethren as that for vnities sake they will rather lose of their owne then strictly stand vpon their right in matters of ordinarie life for so the word here vsed by the Apostle signifieth namely a moderation of that by equitie which in rigour might be exacted Now this their mildenesse and moderation among their brethren the Apostle would haue so conspicuous and euident as that it might be knowne and that to all men not for matter of ostentation and vaine-glory amongst men but both that all men as occasions were offered might haue triall thereof in them and that amongst all men religion might thereby be increased and the Name of God glorified Let your c. That which followeth The Lord is at hand is a reason of the exhortation added by the Apostle to preuent an obiection for the drift of the Apostles exhortation vnto them aiming at this that there should be such moderation in them as that they should not alwayes stand vpon their right but sometimes yeeld of their right and patiently put vp the losse or the wrong they might haply thus obiect and say So should we make a hand indeed and quickly be the meanest among men and be trampled vnder feet as the clay in the streetes Therefore the Apostle addeth The Lord is at hand as if he should haue said Though they do abuse your patient mildenesse and gentle moderation of your affections yet do ye hold on a good course in patience possesse your soules and let your patient mind be knowne to all men for the Lord is at hand euen neare to aide and helpe you to auenge you of your wrongs and to repay you with glorie in the Kingdome of glorie The first thing which I noted in the exhortation was that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinarie life so that for the keeping of vnitie sometimes they yeeld of their right Whence I obserued a necessarie rule for all Christians to be kept for euer in all their dealings with their neighbours which is in matters of ordinarie life to vse such moderation of their affections as that for vnities sake they do not alwayes strictly stand vpon their right but sometimes yeeld of their right and sit them downe with the losse and patiently put vp the wrong Two notable patterns I shewed you of the practise of this rule the one in Abraham Genesis 13. who being Lots elder and vncle and his better euerie way stood not vpon these points but went vnto him and moued the peace betweene them and yeelded his owne right to haue it the other in the king in the Gospell who finding his seruant poore and not able to pay the debt he owed him Matth. 18. remitted his right and forgaue him his debt Whose examples we ought to follow in matters of ordinarie life and ciuill dealing one with another not standing vpon termes one with another but yeelding one vnto another shewing all meeknesse and mildenes one towards another and
conforme our selues vnto the will of God set downe in his word as touching I say our faith and repentance so touching our loue whether we loue one another so that as members of the same bodie we beare one with another and helpe one another For as faith and repentance towards God so this loue also towards our neighbour is so necessarily requisite that otherwise we do not worthily celebrate these holy mysteries And therefore if we will be worthie partakers of this holy Supper as here we that are many do all eate one bread and drinke of one cup are all confirmed in one faith and nourished to grow vp into one bodie whereof Christ is the head so must we loue one another and as members of the same bodie beare one with another and helpe one another So that at this time the verie celebration of these holy mysteries may sufficiently put vs in mind of that moderation patient mind which ought to be in one of vs towards another Neither that onely but this day also wherein we celebrate the remembrance of Christ his blessed resurrection may sufficiently put vs in mind hereof For hath Christ loosed the bands of death and by his resurrection from the dead triumphed ouer death and mightily declared himselfe to be the Sonne of God Yes he hath and this day we celebrate the most ioyfull remembrance thereof And how should not thiâ— put vs in mind of rising from the death of sinne vnâ—â— the 〈◊〉 of God Or how shall we thinke that we are risen 〈…〉 â—fe of God if there be not this moderation and p◠〈…〉 in vs one towards another Since then by the resâ—â—rection of Christ as this day we are put in mind of our râ—â—â—â—â—ection from the death of sin vnto the life of God thereby also we are put in mind of that moderation and patient mind which ought to be in one towards another let therefore the celebration of those holy mysteries of Christ his death and passion let the memoriall of his blessed resurrection as on this day be sufficient to stirre you vp vnto this moderation which our Apostle here requireth and whereof hitherto we haue spoken And whosoeuer findeth himselfe to haue failed herein heretofore let him giue all diligence hereafter that his patient mind may be knowne vnto all men The second thing which I note in this exhortation is this that the Apostle would haue this their moderation and mildnesse so conspicuous and euident as that it might be knowne and that to all men no doubt to this end that all men as occasions were offered might haue triall of their moderation and mildnesse and that thereby religion among all men might be increased and the name of God in whom they beleeued glorified Whence I obserue the extent of the moderation and mildnesse that ought to be in vs how farre the practise thereof is to reach that they may haue triall and experience thereof namely not to them alone that vse vs kindly and gently or to them alone which are within but to them also which are without euen vnto all men is our patient mind to be made knowne For as our Sauiour saith in somewhat another matter If ye loue them which loue you what reward shall ye haue and if ye be friendly to your brethren onely Math. 5.46.47 what singular thing do ye So may it well be said in this matter if our patient mind be onely knowne vnto them that vse vs with all mildnes and gentlenesse what singular thing do we and if we moderate our affections and yeeld onely vnto them that yeeld vnto vs what praise shall we haue Our moderation then and patient mind is not to be restrained in the vse thereof vnto these and these men but it is to be shewne vnto all men with whom we liue be they better or worse So the Apostle speaking of charitable beneficence Gal. 6.10 Rom. 12.18 Let vs do good saith he while we haue time vnto all men And againe Haue peace with all men And generally the precept is that we haue our conuersation honest amongst all men As lights therefore for so we are called we must communicate the light that is in vs vnto all men holding forth our lights of gentlenesse goodnes meeknes temperancie moderation patience c. vnto all men imitating therein our Father which is in heauen Math. 5.45 who maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust And now why are we to vse this moderation towards all men that our patient mind may be knowne vnto all men The reason is that all men seeing our moderation and mildnesse towards all men may thinke the better of the Religion which we professe and the rather glorifie the Lord of glorie in whom we beleeue For if they shall see vnto wardlines and vnkindnesse in one of vs towards another quickly do they speake euill of the name of God and of the doctrine which we teach And therefore the Apostle alwayes exhorts all sorts vnto all holy duties and why that the name of God and his doctrine be not euill spoken of 1. Tim. 6.1 Tit. 2.5 Iam 2 7. that the word of God be not euill spoken of that the worthy Name after which they be named be not blasphemed But if they shall see moderation and mildnesse meeknesse gentlenesse and patience in one of vs towards an other we cannot better draw men vnto the glory of our God and to a good opinion of our religion and of the truth which we professe And in this respect it is that our blessed Sauiour thus exhorteth all men Mat. 5.16 saying Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen And in the same respect also it is that the Apostle Peter exhorteth saying Haue your conuersation honest among the Gentiles 1. Pet. 2.12 that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation For an ornament then of the truth which we professe and for the glorie of our God in whom we beleeue our patient mind is to be made knowne vnto all men not to our brethren onely or such as vse vs kindly but euen to all men Here then first were to be reproued those braules and quarels which fall out amongst neighbours and brethren about matters of two pence matters of nothing Our Apostle would haue our moderation and patient mind knowne vnto all men How is it then that neighbours and brethren will not one yeeld vnto another wil not one beare with another One wil haue his right and not yeeld a iote another will auenge his wrong or else he will die for it a third will beare coles at no mans hands but such as he brewes such shall he drinke and this amongst neighbours and brethren And how shall it be
they seeme to be yet may they be as great in Gods fauour and abound as much in the graces of Gods Spirit as thou that hast all things that thine heart can desire And yet what a great fauour ordinarily it is for the inferiour to be admitted to the speech of his superiour Well admitting you both to be alike great in Gods fauour the difference which I find betwixt you is this that if thou be the greater and wealthier thou hast the greater account to make which may not be any cause vnto thee to disdaine thy brother The second point is that they vse their wealth and greatnesse to the glory of God and the good of their brethren For not the hauing but the well vsing of our riches and authoritie c. commendeth vs vnto God and how much soeuer we haue if we vse it not well that which we haue it is no token to vs of his grace and fauour towards vs. Nay if he giue vs riches and honour c. and not withall the grace to vse them as we should they are vnto vs an occasion of falling of falling from God of falling into idolatrie of falling into many foolish and noisome lusts of falling into all the snares of the diuell Hast thou then wealth honor authoritie c They are the blessings of God bestowed vpon thee whosoeuer thou art But wilt thou know whether they be speciall fauours bestowed vpon thee as vpon his deare child Consider then how thou vsest them for so they are and are not speciall fauours vpon thee Whereon if we did so thinke as we should we would not so delight and set our hearts on them as we do but we would think of wel vsing them a great deale more then we do As many therfore as God hath blessed with these things let them studie to glorifie the Lord by them that so they may haue comfort in them as in tokens of his speciall fauour towards them and alwayes remember to reioyce in the Lord as in your chiefest treasure Secondly for such as are abased and in want let this first be a comfort vnto them For this that they are abased and in want that they are hungrie thirstie cold naked reuiled persecuted the like is no token that God hath forsaken them or shut vp his louing kindnesse in displeasure towards them Nay this is the cup that many of the best of Gods Saints haue deeply drunke on before them Let them then comfort themselues in this that thus they are brought into the fellowship of the Saints of God Be it then tribulation or anguish or persecution or famine or nakednes or perill or sword or all these that presse vs let them not be able to separate vs from the loue of God in Christ Iesus our Lord but in all these things let vs be more then conquerours through him that hath loued vs. Whatsoeuer we suffer or want in the world let vs comfort our selues in this that it is the beaten way wherein many of Gods Saints haue walked vnto heauen Secondly let this teach them to bridle their tongues in their talke of them that are gâ—eat and wealthy It is a common fault with them of the meaner sort to say of them that they haue their riches in this world they haue their honour here on earth But we are to know that the Lord hath them that belong vnto him in both sorts of men high and low rich and poore Neither therefore let plentie be a preiudice to them that abound neither let want seeme to priuiledge them that lacke but as euery man beareth his want and vseth his abundance so let him be thought to haue his portion among the righteous Thirdly such as haue experience both of plenty and of want let them hence learne not to stoupe at the one or stumble at the other Let not their wants dismay them nor their abundance exalt them The Lord giueth and the Lord taketh away and his name is still to be blessed Whether therefore we are abased or abound whether we be full or hungrie whether we abound or haue want euerie where and in all things we are to blesse him knowing that all things are according to his will Now giue me leaue in one word to point at one other obseruation from these words In that he saith I can be abased and likewise I can abound c. I obserue a notable patterne of great perfection in a Christian for then we grow to a notable perfection when we can both be abased and abound be full and hungry c. and still be content with the one or the other without murmuring or grudging The philosophers and heathen writers haue talked much of bearing both aduersity and prosperitie patiently and haue set downe good precepts for walking constantly in them both without drouping in aduersitie or swelling in prosperitie But let any man tell me of the best of them that kept that constant course in both not danted with the one nor puft vp with the other Nay in this degree of perfection none of them can but our Apostle must be the patterne for vs to follow after that we may all of vs say with the Apostle I can be abased and I can abound c. Yea this is a thing which we should all of vs know by experience in our selues that we can be abased c. and wherein we should be instructed and taught as in a mysterie of religion to be abased and to abound c. for this is an holy point of Christian knowledge to know to be abased and to abound to be content with either and not to relinquish any Christian duty for either But alas how ignorant are all sorts of men herein In the Clergie what ambitious seeking after the chiefest dignities What heaping of liuings one vpon another benefice vpon benefice prebend vpon prebend of benefices in Commendam vpon Bishopricks In the Temporalty what ioyning of house to house and laying of field to field What prying and prowling into all kinds of commodities What thirsting and gaping still after more more And what is the cause of all We haue not learned both to be full and to be hungrie both to abound and to haue want It may be we can abound but we cannot be abased it may be we can be full but we cannot be hungrie it may be we can away with plenty but not with want This prickes and pinches and is as bitter vnto vs as death but haue we learned to abound and to be full Nay we know not when we abound or when we are full and besides that abundance and fulnesse makes vs wanton and proude and forgetfull of such Christian duties as we ought to performe as might easily haue bene proued if time had giuen leaue Long we then in our soules to grow forward in a good degree of Christian perfection Let vs learne both to be abased and to abound c. Let not abundance or plenty make vs wanton