or proude or forgetfull of our Christian duties neither let penury and want make vs murmure or faint or cast vs downe through heauinesse Let vs walke constantly in both in both let vs be content and in both walke in those holy waies which God hath ordained vs to walke in If we can once take out this lesson it will bring with it such a Christian perfection that we shall not be to seeke almost in any point of Christianitie Let vs therefore apply it and as we grow either in wealth or in want let vs thinke on it that daily more and more we may know to be abased and to abound and that daily more and more we may be instructed euerie where and in all things both to be full and to be hungrie to abound and to haue want LECTVRE XC PHILIP 4. Verse 13. I am able to do all things through the helpe of Christ which strengtheneth me 14. Notwithstanding ye haue well done that ye did c. I Am able to do all things c. We haue heard what things the Apostle assumed to himselfe and they were great things as that he had learned to be content with his estate whatsoeuer it were that he knew both to be abased and to abound that euery where and in all things he was instructed both to be full and to be hungrie both to abound and to haue want Now lest he should seeme to boast too much of himselfe or to giue others occasion of boasting themselues he giueth the whole glorie of all that he is able to do in all the things that he speaketh of vnto Christ that enableth him thereunto For the better vnderstanding of which words first it will be needfull to cleare them from that sence whereunto some wrest them For thorow the malice of Satan no doubt either blinding the eyes of our Aduersaries that they should not see the truth or hardening their hearts that they should peruert the waies of truth these words which by our Apostle are added lest he should seeme to boast too much of himselfe are wrested by our aduersaries vnto the greatest boast of mans perfection that can be these words wherein our Apostle giueth all glorie vnto Christ are drawne by our Aduersaries vnto the glory of man and his perfect obedience For to proue that man in this life is able perfectly to fulfill the Law of God they alledge this place as making to that purpose where it is said I am able So that they giue this meaning of these words I am able not onely to be abased and to abound c. but generally I am able to do all things euen all things that the Law requireth through the helpe of Christ which strengtheneth me is if he helpe and strengthen me by his grace that what abilitie I want in my selfe may be supplied by him And hereupon they conclude that man regenerate is able by the grace of Christ working together with him and strengthening him perfectly to fulfill the whole Law of God Whereby how much they peruert the meaning of the Apostle in this place we shall easily perceiue if we looke but a little into the doctrine which hence they deliuer For who is he that is able to loue the Lord his God with all his heart with all his soule with all his minde and his neighbour as himselfe And yet this the Law requireth Deut. 6.5 saying Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might and Leuit. 19.15 Thou shalt loue thy neighbour as thy selfe Againe who is he that is able to continue in all things that are written in the Booke of the Law to do them Deut. 27.26 And yet the Law saith Cursed is euerie man that continueth not in all things that are written in the booke of the Law to do them Againe who is he that doth good and sinneth not Iames 3.2 1. Iohn 1.8 In many things saith Iames we offend all And Iohn If we say that we haue no sin we deceiue our selues and the truth is not in vs. And sinne we know is the transgression of the Law 3 4. so that whosoeuer sinneth transgresseth also the Law We know in part 1. Cor. 13.9 saith the Apostle we prophesie in part Now as is our knowledge so is our faith our loue our obedience For so long as we are clothed with the earthly house of this tabernacle as our knowledge is vnperfect so our faith our loue and our obedience are vnperfect Yea in the very best of vs there is alwayes a rebellion betweene the flesh and the spirit and the better we are the sharper oftentimes will the combate be Who is he then that is able in this life perfectly to fulfill the Law of God Vnto Christ Iesus God gaue the Spirit without measure and he was able perfectly to fulfill the whole Law of God and did fulfill it for vs that the righteousnesse of the Law might be fulfilled in vs and we might be made the righteousnesse of God in him But vnto vs I meane euen vnto the most regenerate and sanctified man the Spirit is giuen onely by measure so that the flesh and the lusts thereof are not altogether mortified and vtterly tamed thereby but oftentimes prickes they haue in the flesh and messengers of Sathan to buffet them How farre off then are the best from perfectly fulfilling the whole law of God Some indeed are said in the Scriptures to haue walked in all the commandements and ordinances of the Lord without reproofe as Zacharie and Elizabeth and others to haue sought the Lord with their whole heart as those godly Kings Dauid Asa Iosiah c. But we must vnderstand that as Ieroboam and others are said not to haue followed the Lord with their whole heart because they made worshipped other gods so those godly kings are said to haue sought the Lord with their whole heart because they haue the honor which was due vnto God to him alone and that Zacharie and Elizabeth were onelie in comparison of others said to haue walked holily vnblamably before men For if their waies should haue bin examined before the Lord then that of the Prophet should haue bene found true In thy sight O Lord Psal 143.2 shall no flesh liuing be iustified and well might that of Eliphaz vnto Iob haue bin said of them What is man that he should be cleane Iob 15.14 and he that is borne of woman that he should be iust Behold 15. he found no stedfastnesse in his Saints yea the heauens are not cleane in his sight how much more is man abhominable and filthie 16. which drinketh iniquitie like water In a word not any of the sonnes of men that euer were since the fall of man or are were or are able to fulfill the law of God but onely vnperfectly and not in any sort perfectly otherwise then by imputation Christ his perfect obedience
Christ Iesus We must follow after holinesse and be filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God this inherent holinesse onely being the pledge and seale of that imputed holinesse whereby we are most truly Saints in Christ Iesus A good lesson for all them to meditate vpon that are baptized into the name of Christ Iesus but whereon it may well seeme that a great many of vs neuer thinke For if we did could it be that we should so wallow in sin and drinke iniquitie like water as we doe that wee should so defile our selues with adulterie fornication vncleannesse wantonnes hatred debate emulations wrath contentions enuy theft murther drunkennes gluttony pride lying swearing and the like as we doe that we should so profane the Lords Sabboths so decline from the works of the spirit and so delight our selues in the works of the flesh as we doe Know yee not saith the Apostle Rom. 6.3 that all we which haue beene baptized into Iesus Christ haue beene baptized into his death that like as Christ was raised vp from the dead by the glory of the father 4. so we also should walke in newnes of life Surely either we know it not or remember it not and whether soeuer it be it argueth that we are not the men that we should be Beloued sinne and saints sort not together If ye suffer sinne to reigne in your mortall bodies well may the filth of the flesh be put away through the outward washing but yee are not indeed of the communion of Saints because not washed by the spirit in the spirit of your mindes Let no man therefore deceiue himselfe Either yee must be Saints in Christ Iesus or else yee belong not to his kingdome And if yee be Saints then may ye not suffer sin to reigne in your mortall bodies Flie therefore from sinne as from a serpent and follow after peace with all men and holinesse without which no man shall see the Lord. So shall yee not onely be of the number of them that are called Saints through the body of their outward profeshon but yee shall be indeed Saints in Christ Iesus LECTVRE II. PHILIP I. With the Bishops and Deacons Vers 2. Grace be with you and peace from God our father and from our Lord Iesus Christ IT remaineth now that we come vnto the persons saluted more particularly which are the Bishops and Deacons at Philippi Where by Bishops he meaneth the ministers and teachers there which laboured in the word and doctrine For that the word must needs so signifie in this place appeareth because he speaketh of many Bishops in one Church and City And so frequently it signifieth in the new Testament as easily may be seene by looking into those places where this word is vsed Afterward the name of Bishop came to bee a distinct title of men more eminent in the ministerie as now it is By Deacons also the Apostle I take it meaneth those that by their office were to receiue to distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordained in the Church Act. 6.5 and such as are described by our Apostle 1 Tim. 3.8 c. for albeit the word here vsed haue likewise other significations in the new Testament yet here the distinction of Bishops and Deacons sheweth that by Deacons are ment such as attend on distribution not on teaching or exhortation Now vnto these together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie vnto him by their minister Epaphroditus Here then 1. in that the Apostle writeth as to the whole Church of Philippi so particularly vnto the Bishops and Deacons there I obserue that as admonitions exhortations instructions consolations and the like are continually needfull for the Church for the further building thereof in perfit beauty so are they likewise needfull for the ministers of the Church and all others any way interessed therein for their farther confirmation in the things that belong vnto their peace Wherevpon it was that our Apostle going bound in the spirit vnto Ierusalem called the Elders of the Church of Ephesus together and exhorted them saying Take heede vnto your selues Act. 20.28 and to all the flocke whereof the Holy Ghost hath made you ouer-seers to feede the Church of God which he hath purchased with his owne blood And herevpon it was that in his Epistles vnto Timothy and Titus he gaue them so many instructions admonitions and exhortations as he that readeth may there easily see They were ministers of the gospell set ouer their flocks and well instructed â—n the scriptures yet still the Apostle thought it needfull to warne them to arme them and to instruct them in the way of God more perfitly For he knew that Iudas the Apostle had fallen from the fellowship which he had obteined in the ministration of the Gospell Act. 1.17 18. and had purchased a field with the reward of iniquitie as also that many that labored with him in the gospell sought their owne and not that which was Iesus Christs and that many fainted and shrunke through the opposition of false Teacherrs Here then 1. is a good lesson for them that are greatest and most eminent in the Church I meane for the reuerend Fathers and Bishops of our Church that bee it by writing or speaking instruction or exhortation or else howsoeuer they seeke the good as of all the Saints in Christ Iesus that depend vpon them so withall of the Bishops and Deacons I meane of them that are appointed for the worke of the ministerie or for any function about the Church A better president then the Apostles they cannot haue to follow and as needfull it is now to write and speake vnto and to labour with the Pastors and Teachers of the people as then it was For many now we haue that with Demas embrace this present world but very few that with Demas returne againe vnto their former loue Nâ—y which is worse many now we haue that neuer had former loue that was good wherevnto they shou d returne men that first and last sought their ease or their pleasure or their profit or their honor but neuer reckoned to feede the flocke of God Whom as it were needfull to reforme so is it also needfull to confirme others to admonish others to encourage others And who so fit for this as they thâ—t as Paul are of greatest place in the Church 2. Hence learne you patieâ—tly to suffer yourselues to be instructed admonished and exhorted For if these things be needfull for your Pastors and Teachers how much more needfull are they for you Euen so much more as yee are lesse taught in the word then they are Whether then wee write or
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
God forgotten to be gracious and will he shut vp his louing kindnesse in displeasure And againe Lord why abhorrest thou my soule and hidest thy face frome mee Lord where are thy old louing kindnesses thy terrors doe I suffer with a troubled minde thy wrathfull displeasure goeth ouer me and the feare of thee hath vndone mee His reall continuance ye see seemeth to be cut off and himselfe to be separated from the Lord but by his gronings and cries it appeareth that his holy desire still remained Pauls care likewise was interrupted and his reall continuance remitted when hee was so exalted through the abundance of reuelations 2 Cor. 12.7 that there was giuen vnto him a pricke in the flesh euen the messenger of Satan to buffet him yet in that he then besought the Lord thrise that that messenger of Satan might depart from him 8. it appeareth that this his holy desire still remained And this holy desire of perseuering is it which the Lord accepteth and then is he said to giue vs this grace of perseuerance when hee giueth vs a perpetuall will and desire of perseuering in that grace wherein wee stand howsoeuer the very act of perseuering by sinne tentation or other trouble seeme to be cut off and quite failed sometimes euen in the dearest of Gods children Here then is a notable comfort for the broken and contrite heart for the humbled and afflicted soule For tell me ô thou distressed soule hath the spirit sometimes witnessed vnto thy spirit that thou wast the childe of God Hath the loue of God sometimes beene so shed abroad in thine heart that thou hast verily perswaded thy selfe of the loue of God towards thee Hast thou sometimes beene delighted in the law of thy God and felt the sweet comforts of God in Christ Iesus in thy soule Why then is now thy soule so heauy and why is it so disquieted within thee Why doe thoughts arise in thy heart and why doth the sleepe depart from thine eyes O waite vpon the Lord and put thy trust in him for hee that hath begun a good worke in thee will performe it vntill the day of Christ Iesus He hath said it by his holy Apostle and shall he not doe it The strength of Israel will not lie 1 Sam. 15.29 nor repent for he is not a man that he should repent He hath begun a good worke in thee euen of his loue and his mercy towards thee and as himselfe so his loue is vnchangeable so that whom hee loueth once he loueth vnto the end O but therefore thou art troubled because he doth not seem to continue his louing kindnes towards thee Thou feelest not that ioy in the Holy Ghost that comfort in Gods loue which thou wast wont to finde thou art euen dead vnto the life of God Well did not Dauid cry out Lord where are thy old louing kindnesses where are thy former mercies Did he not pray restore me to the ioy of thy saluation and renue a right spirit within me And againe O quicken mee according to thy word quicken me according to thy louing kindnesse So that thou seest there hath no tentation taken thee but such as appertaineth to man euen such as haue ouertaken men after Gods owne heart But tell me doth it not greeue thee that thou doest not feele that assurance that comfort that ioy that thou wast wont to finde in thy God through Iesus Christ Doest thou not desire and long to feele that assurance comfort ioy that thou wast wont to finde in thy soule O yes it is thy doubtings that trouble thee and comfort which thou longest for Well then good enough It is a broken and contrite heart that greeueth at his sinnes Psal 51.17 that greeueth at his wants that the Lord loueth and a troubled spirit troubled at the cogitation of his slips and imperfections is a sacrifice acceptable vnto him And againe this holy desire of any grace is the grace it selfe A desire of comfort is a great part of comfort and a desire of perseuering is a chiefe part of perseuerance and hee that desireth any grace of God tending to saluation shall surely haue it For so Christ hath promised saying I will giue to him that is a thirst of the well of the water of life freely Apoc. 21.6 which is the same with that in the Prophet where it is said Ho euery one that thirsteth come yee to the waters Esay 55.1 and yee that haue no siluer come buy and eat come I say buy wine and milke without siluer and without money Comfort then your selues be of good comfort in the Lord all yee that thirst after and desire the things that belong vnto your peace Let not your sinnes or your wants and imperfections too much cast you downe or dismay you What if he will haue you to saile by hell to heauen He that continueth this holy desire in you will not suffer his mercies vtterly to faile from you for euer Heauinesse may endure for a night for a short season but ioy commeth in the morning after a while heauinesse is turned into ioy and sackcloth into the garment of gladnes Where he hath begun he will make an end and scattering this cloud he will shew vnto thee the light of his holy countenance In the meane time let that holy desire which is in thee be a pledge of his loue vnto thee and assure thy selfe he shall fulfill all thy hearts desire and restore thee to thy wonted ioyes againe LECTVRE VI. PHILIP 1. Vers 7. As it becommeth me so to iudge of you all because I haue you in remembrance that both in my bands and in my defence and confirmation of the Gospell you all were partakers of my grace THe second thing which heere I note is that God and God only had begunne that good worke of embracing the Gospell in them would as the Apostle was perswaded performe it vnto the end For once it plaine that the Apostle meaneth that God had begunne this worke in them and would performe it vnto the end and in that he saith not I am perswaded that God but that hee which hath begun c he plainely implieth that God only begunne that good worke in them and would performe it vnto the end For if any other but he onely had intermedled therein how should the Philippians haue plainely vnderstood the Apostle to speake of God when he said that he c. He if any other had had any hand heerein might aswell be vnderstood of that other as of God Hence then I obserue that both the beginning and the perfiting of our obedience to the Gospell and indeed of euery good worke in vs is only from God And to this the writings of the holy Ghost euery where agree The Apostle speaking in generall saith what hast thou that thou hast not receiued 1 Cor 4 7. no gift no grace no good at all but we receiue it from God
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
Gospell he should be ashamed but that with all confidence c. The first thing which here I note is that the Apostle saith that he hopeth that in nothing he shall be ashamed .i. that shame shall neuer befall him for leauing the defence of the Gospell Whence I obserue both that it is a shame to leaue the defence of the Gospell and that a godly care in this behalfe is needfull in euery Christian that this shame may neuer befall him Which care and regard of which shame how litle it is reckoned of in these our daies doth too too much appeare by the number of shamelesse Apostataes and back sliders which harkning vnto the serpent eat of the forbidden fruit which opening their eares to that enchanting whore drinke themselues drunke with the cup of her fornications and forsake the truth of Christ Iesus But let vs hearken to the Apostle Heb. 10.23 and let vs hold fast the profession of our hope Doe we hope in Iesus Christ Doe we hope that in nothing touching the profession of the truth of Christ â—esus we shall be ashamed Let vs hold fast this hope and â—et vs pray that this hope may continually be confirmed in â—s and that according to this hope we may stand fast vntill â—he day of Christ Iesus The second thing which I note is that the Apostle saith â—hat hee hopeth that with all confidence and liberty to â—peake in the defence of the Gospel Christ shall be magniâ—ied and honored in his body whether it be by life that hee â—iue and preach the Gospell or by death that he be put to â—eath and seale the Gospell with his bloud Whence I obâ—erue another godly care needfull in euery Christian which â—s that God may be glorified in him whether he liue or die Glorifie God saith the Apostle in your body and in your spirit 1 Cor. 6.20 â—or they are Gods Where the Apostle by way of exhortaâ—ion commendeth this dutie vnto euery one of vs that we glorifie God both in our bodies and in our spirits by conâ—orming our whole man in all obedience vnto his will And why for both our bodies and our spirits they are Gods and â—hey are bought for a price by him that hath died for both â—hat wee should not henceforth in either liue vnto our selues but in both vnto his glory which died for vs and â—ose againe And let this be enough to warne vs to beware of dishonoring God in our bodies or in our soules either by shrinkâ—ng from a good profession or by giuing our members weapons of vnrighteousnes vnto any kinde of sin to serue â—t in the lusts thereof Neither let vs be so besotted as to â—hinke that we are not as well to be sanctified in our bodies â—s in our soules or that God is not as well to be glorified in our bodies as in our soules but let vs know that we are to be sanctified throughout in our spirit soule and body that God is to be glorified in our whole spirit and soule and body Let this therefore be our care that God at all be not dishonored by vs but that in our whole man hee may bee honored The last thing which here I note is how the Apostle was confirmed and strengthned in these his hopes and that was by his owne experience for he hoped that as alwaies 〈◊〉 now Whence I obserue how the hope of a Christian is nourished and increased It is begun and grounded vpon Gods promises made in Christ Iesus but it is strengthned and increased by obseruation of the Lord his goodnes toward vs in our owne experience So our Apostle also witnesseth Rom. 5.4 where he saith that tribulation bringeth forth patience and patience experience and experience hope .i. experience of the Lord his helpe in troubles confirmeth and strengthneth our hope in the Lord. Ye know the saying of Daâ—id The Lord said he that deliuered me out of the pawâ— of the Lion 1 Sam 17.37 and out of the paw of the Beare he will deliuer me out of the hand of this Philistim This should teach vs to obserue the mercies of the Lord toward vs and not to suffer them to slip out of our minde and thus to reason with our selues as alwaies the Lord hath beene good to vs so now he will LECTVRE XVII Verse 21. For Christ is to me both in life and in death aduantage NOw then that the Apostle had signified his hope that Christ should be magnified in his bodie and had added whether it were by life or by death implying that it was all one to him so that Christ were magnified in his body whether it were by life or by death he yeeldeth a reason thereof saying For Christ is to me c. as if he should haue said I heartily looke for and hope that Christ shall be magnified in my body whether it be by life or by death and so that Christ be magnified in my body whether it be by life or by death all is one to â—â—e for Christ is to me c. .i. whether I liue or die Christ iâ—â—o me aduantage If I liue and Christ be magnified in my â—ody by preaching the Gospell and walking in his waies â—â—erein I count I haue great gaine and aduantage and if I â—ie now in my bands and Christ be magnified in my body â—y my constancie in the defence of the gospell and in suffeâ—ing for the gospels sake herein also I count I haue great â—aine and aduantage so that if Christ be magnified in my â—odie it is all one to me whether it be by life or by death â—ecause which so euer fall Christ and his glory is the thing which I count my vantage and gaine His glory by me is â—y glory the increase of his kingdom by me is the crowne â—f my reioycing the honor of his name by me whether it â—e by my life or by my death is to me in mine account a â—reat gaine Thus then I resolue the Apostles reason Christ and his glory is to me of that reckoning and regard â—hat whether he be glorified in my life or in my death I â—ount it a great gaine vnto me therefore it is all one to â—e whether he be glorified in my bodie by my life or by â—y death This sense and meaning of these words I folâ—ow both because being a reason of the former words iâ—â—hus best concludeth them in my iudgement as also beâ—ause the words themselues in the originall may very well â—arie this meaning if we vnderstand an ellipsis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not vnvsuall Neither is this meaning of these worde vnsoâ—ting with â—he words that follow For hauing said that Christ and his glory was vnto him and in his account aswell in death as in â—ife euen both in death and in life an aduantage and gaine â—pon that occasion by a litle digression he first moueth the â—oubt whether were better for him to chuse
the sheepeheards and will require my sheepe at their hands and cause them to cease from feeding the sheepe neither shall the sheepeheards feede themselues any more for I will deliuer my sheepe from their mouths and they shall no more deuoure them As then this is a great mercie of the Lord vnto the flocke of his pasture when the Pastor is an ill one to deliuer them from him and to cause him to cease from feeding them whether by death or how else so euer so is it a great blessing of the Lord vpon them when they haue a good and faithfull Pastor and Teacher to continue his life amongst them for their further growth and encrease in the faith and truth of Christ Iesus This then beloued should teach you how when the Lord blesseth you with a faithfull Pastor you should bee affected towards him and that is thus you should euen pray vnto the Lord for him to continue his life long amongst you by whose life yee haue such a blessing Other duties many towards them on your behalfe are commanded as obedience where it is said Obey them that haue the ouersight of you and submit your selues and loue As where it is said Heb. 13.17 Know them that labour among you and are ouer you in the Lord 1 Thes 5.12.13 and admonish you and haue them in singular loue for their workes sake and maintenance As where it is said Gal. 6.6 Let him that is taught in the word make him that hath taught him pertaker of all his goods Whereunto ye are also to adde this dutie towards them euen to pray for the continuance of their life long amongst you And surely if either ye consider the blessing which ye haue by the enioying of them or the losse which ye haue when such are taken from you yee will see that yee haue great cause to pray for their abiding in the flesh amongst you For what if after such a faithfull Pastor should succeede an idle sheepe heard a greedie wolfe an ignorant hireling a slow-belly a peruerter of the truth a scandalous man for life one whose God is his belly and whose glorie is to his shame as too too often after such light followeth such darkenesse How great cause then should yee haue to waile and lament and with Ieremie to say How is the golde become so dimme While then ye haue them how ought ye to pray for them that long ye may haue them and enioye the benenefits of their labours But how farre otherwise doe wee a great many of vs in many places for so it is with many of vs in many places that if our Pastor be a faithful teacher one that labours amongst vs in the word and doctrine one that keepes nothing backe from vs but faithfully deliuers vnto vs the whole counsaile of the Lord we are so farre from praying for the continuance of his life that by all meanes we labour to make him wearie of his life If wee haue such a Pastor as neither can nor will teach vs in the wholesome word of truth one that will suffer vs to go on in our sinnes and neuer awake vs out of our dead sleepe of securitie one that will sowe pillowes vnder our elbowes and crie peace peace when there is no peace one that will sort himselfe vnto our manners and apply himselfe vnto our humors he is a man fit for vs hee is a milde a soft man and a good companion and wee wish that he might liue for euer with vs. But if our Pastor with the Prophets of the Lord threaten the iudgements of the Lord against vs for our sinnes if with Iohn Baptist hee reproue vs boldly to our faces for such crying sinnes as reigne amongst vs if with the blessed Martyr Steuen in the application of his doctrine hee shall come vpon vs and say yee stiffe-necked of vncircumcised hearts and eares ye haue alwaies resisted the holy Ghost as your fathers did so doe yee If with the Apostle he shall rebuke vs and say O foolish people who hath bewitched you that yee should not obey the truth if hee shall launce our sores vnto the bottome that so we may be throughly healed if he shall wound the heary scalpe of him that goeth on in his wickednesse and lay the axe to the roote of our sinnes him wee can by no meanes endure he is a contentious man a seditious man a schismaticall fellow a troubler of the world away with such a man hee is not worthy to liue vpon the earth Thus the Pastor from whom it were a mercie of the Lord to deliuer vs we loue and like and him in the continuance of whose liue were a blessing of the Lord vpon vs wee cannot away with So greatly are we in loue with our sinnes and ignorance and so little doe we loue knowledg and the things that belong vnto our peace But beloued I perswade my selfe better things of a great many of you As already you do so continue to haue them that labour amongst you in singular loue for their workes sake Let the feete of them that bring you the Gospell of Christ Iesus bee beautifull vnto you Count the life of your faithfull Teachers a blessing of the Lord vpon you and pray yee vnto the Lord when yee haue such a blessing for the continuance thereof vnto you This blessing is as needfull for you as the greatest blessing of this life and therefore reioyce in it and pray for it as the greatest blessing of your life And let this suffice to be obserued from the reasons which made the Apostle doubt what to chuse whether to liue in the bodie or to remoue out of the bodie It followeth And this am I sure of c. In the Apostles narration which began at the 12. verse first the Apostle told vs what successe his bands had already had and then what successe he hoped they should haue Touching the successe which they should haue we haue heard that the Apostle certainly looked for and hoped that they should turne to the saluation of his soule through his constancie in his bands whether it were in life or in death But what should be the successe of his bands touching the saluation and deliuerance of his bodie The Apostle now tells the Philippians that namely he knew certainely that he should liue be deliuered out of prison be restored to them againe And withall he tels them wherefore God would now deliuer him haue him yet to liue longer which was for these two ends 1. for their furtherance ioy of their faith .i. that by his ministerie they might be confirmed in the faith thereby haue their ioy increased 2. that they might more abundantly reioyce c. .i. that they seeing the mighty power of Christ in deliuering him from the mouth of the lion might more abundantly reioyce in Christ the author of his deliuerance for deliuering him and for bringing him againe to them The first
thing which here I note is that the Apostle saith that he was sure of this that he should abide in the flesh and continue with all the Philippians yet for some time longer Whence I obserue that the Apostle in his first imprisonment at Rome was deliuered and restored vnto the Churches which before he had planted which I do the rather gather hence for that the two words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that he knew so certainly that he should be deliuered as hee could not otherwise but by the reuelation of the spirit And in the Epistle to Timothie in plaine words he professeth 2 Tim. 4.17 that he was deliuered out of the mouth of the lyon meaning of Nero. And the ecclesiasticall stories beare witnesse that after his first imprisonment by the space of ten yeares or thereabouts he preached the gospell and then returning to Rome againe was slaine by Nero about the 14. yeare of his reigne Which may serue to encourage the faithfull thus farre in their troubles that whatsoeuer be their troubles if it bee for his glory the Lord will deliuer them As he did with Paul so will he doe with vs as our farther tryall or present deliuerance shall be for his glory so will he try vs or deliuer vs. Let vs therefore in troubles be of good courage and let vs assure our selues of deliuerance if it be for his glory Onely let vs as himselfe exhorteth call vpon him in the day of our trouble Psal 50. and then his promise is we neede no reuelation for it that he will deliuer vs alwaies this condition vnderstood if our deliuerance bee for his glory And what else is it that we should desire but that he may be glorified in our bodies whether it be by life or death The second thing which here I note is the end wherefore he saith hee should abide and with them all continue which was for their furtherance and ioy of their faith that their faith by his ministerie might be furthered and so their ioy in the Holy Ghost increased Whence I obserue wherefore the Christians life in generall and the Ministers life in particular is preserued and continued here on earth and that is the Christians life in generall is preserued and continued for the glory of the Lord and the Ministers life in particular for the good of Gods church and of that people ouer whom they are set Be of courage Paul said the Lord vnto him Act. 23.11 for as thou hast testified of me in Ierusalem so must thou beare witnesse also at Rome as if hee should haue said howsoeuer the Iewes practise against thy life in Ierusalem yet feare not I must yet haue farther glory by thy life as thou hast testified of me in Ierusalem and there brought â—lory vnto my name so shall thy life be preserued and conâ—â—nued to the farther glory of my name by thy testimonie of be at Rome And so is euery Christian when he is deliuered â—â—om any perill of sicknes enemies or the like to resolue â—ith himselfe that his life is preserued and continued for â—he farther glory of his God and euery Minister in partiâ—ular that his life is preserued and continued for the farther â—ood of Gods church and for the profit of his people by â—he worke of his ministerie The point is cleare enough â—nd needeth not any large confirmation This may serue first for the instruction of all Christians â—n generall and of the Ministers in particular Of all Christians in generall to teach euen all of vs to liue vnto the Lord and to the glory of his name to liue to doe good This is the end wherefore our life is preserued and continued here on earth and this being the end in our whole â—ife we are euer to be looking vnto this end Of Ministers â—n particular to teach them to spend willingly their whole strength and their life in the worke of their ministerie for the edification of the Church and the furtherance of their faith ouer whom the Lord hath made them ouerseers This is the end also wherefore they are preserued from all dangers and their liues continued vnto their people and this being the end in their whole life they are euer to be looking to this end What shall we say then vnto such Christians in name as liue vnto themselues and vnto their pleasures As would haue euery bodie to serue their turne and care not for others As desire to liue rather to get goods then to do any good For such there are as so liue as if they were to liue vnto themselues and not vnto the glory of God as if the life of others were to be for their good and their life not for the good of any others as if they were to scrape asmuch vnto themselues as they could not to do any good vnto any other Nay I adde further that such there are as so liue as if in their life they were to serue sinne in the lusts thereof as if they were to liue by the spoile and hurt and losse oâ— others as if they were to flie that which is good and to doe that which is euill And surely such are here iustly reproued as men neuer remembring that the continuance of their life should be for Gods glory or rather as men opposing themselues vnto euery thing that may make for Gods glory What shall we say likewise vnto such in the ministerie as feede themselues but not the flocke as seeke their owne and not that which is Iesus Christs as do more harme by their bad example of life then they doe good by their paines in teaching as either for idlenesse or daintinesse or other like reason will not put their hand vnto the Lord his worke to helpe forward the building of his house nay as destroy the faith of some which were to bee builded vp in Christ Iesus Is this the end wherefore they liue in the bodie wherefore their life is prolonged among their people Nay surely this also serueth for their iust reproofe as men abusing that vse which God giueth them of life But on the other side it serueth for the great comfort of all them be they Christians in generall or Ministers in particular whose life serues for the good of the Church For what greater comfort if wee be Ministers can we haue of our life then that by our life the Saints hearts be stablished in the faith the ioy of the faithfull be fulfilled the Church of Christ Iesus be builded the truth of Christ Iesus be maintained the mouth of all gaine sayers be stopped and our people kept a chaste spouse vnto the Lord Or what greater comfort can we haue of our life whatsoeuer we be then that by our life the Lord be glorified the good of our brethren procured and the common-wealth bettered Surely so may the Minister and euery Christian make account that he liueth if hee liue vnto God and to his brethrens
see the Lord. But when men seeing that we make a good profession Heb. 12.14 and yet liue nothing accordingly thereunto thereupon take occasion to speake euill of our profession of our religion of the Gospell of Christ Iesus how carefull ought we to be of our life and conuersation Woe to the world saith our blessed Sauiour because of offences it must needes be that offences shall come Mat. 18.7 but wo be to that man by whom the offence commeth And surely if by our life not answerable to our profession wee shall bring a slaunder vpon our religion our profession vpon the Gospell if by our life some shall be weakened others hardened the edge of others abated and others turned out of the good way then woe shall be vnto vs because of such offence in our life I doubt not but such as obserue these things in vs and fill their mouthes with talking of them both are guiltie of as crying sinnes themselues and most iniuriously taxe many of vs of these things But the more ready they are to obserue and to taxe without a cause the more carefull wee are to be that they haue no iust cause of taxing Let vs therefore beloued as we professe the Gospell of Christ so labour to liue as becommeth the Gospell of Christ As the Gospell teacheth vs to be holy so let vs be holy in all manner of conuersation as the Gospell teacheth vs to walke in the light so let vs walke in the light and haue nothing to do with the vnfruitfull workes of darknesse as the Gospell teacheth vs to loue God and one another so let vs loue God aboue all things and our neighbour as our selfe as the Gospell is the Gospell of peace so let vs be at peace with all men as the Gospell is true so let vs speake the truth euery man vnto his neighbour and lie not one vnto another c. Otherwise wee walke not as becommeth the Gospell of Christ In a word let vs not be hearers or professors of the word onely but doers also of the same least wee deceiue our selues Againe as this note may serue for the iust reproofe of such as professe well but liue not so well so may it also serue for a iust defence against the vniust slaunder of our aduersaries who beare the world in hand that holinesse of life is a matter that we neuer vrge that wee make no great reckoning of Your selues haue heard and can witnes how often since this very exercise hath begunne you haue beene vrged to runne forward in the race of righteousnesse and to make an end of your saluation with feare and trembling to labour to be blamelesse and pure and the sonnes of God in the middest of a naughtie and crooked nation to haue your conuersation in heauen to communicate vnto the necessities of the poore and distressed Saints to abound in loue in knowledge and in all iudgement to be filled with the fruits of righteousnesse and to striue to be pure and without offence vntill the day of Christ And now ye heare that if ye haue fellowship in the Gospell your conuersation is to bee as it becommeth of Christ Know them therefore to be of their father the Deuill who was a liar from the beginning and is the father thereof And suffer not your selues to bee deceiued by them who when they cannot otherwise preuaile against the truth fall to slaunder the professors of the truth And let this suffice to bee noted from the Apostles generall exhortation whence ye see that such as professe the Gospell of Iesus Christ should labour by all meanes to lead such a life as becommeth the Gospell of Christ But what will it serue the turne for a time in the presence or company of such and such persons to make a shew of such a life and conuersation as hypocrites doe which doe all that they doe to please men No and therefore the Apostle saith Let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent and onely heare of you I may heart and see that in sinceritie and truth which I desire Whence I obserue that the life and conuersation of such as professe the Gospell of Iesus Christ is to be framed not after the will of man but after the will of God not to please men but to please the Lord that whether man be present or absent their life bee such as it ought to be Gal. 1.10 If I should please men saith the Apostle I were not the seruant of Christ The Apostle speaketh it of preaching the doctrine of the Gospell that if he should apply himselfe to the humors of men and preach things pleasing vnto them he should not please God which tryeth the heart But it may also very well be applyed vnto the life and conuersation of men that if we shall only frame our liues vnto mens likings and for the time only seeke to please them our life shall not be such as becommeth the Gospell of Christ And therefore the Lord himselfe sharply reproued it in Ezechiels hearers where he saith EZek 33.31 My people sit before thee and heare thy wordes but they will not doe them for with their mouthes they make ieasts their heart goeth after their couetousnes Where ye see the Lord taxeth Ezechiels hearers to bee such as when hee preached vnto them sate as his people and hearkened vnto their Prophet carried themselues well in his presence but in their hearts ranne after their couetousnesse and out of his presence made but a mocke of all that he spake vnto them And this was one of the sinnes wherefore the Lord threatned to lay the land desolate and waste Let this then teach vs to beware of hypocrisie It is not for vs to come vnto this place here to kneele vs downe on our knees to knocke our breasts to lift vp our eyes vnto Heauen to sit and hearken vnto the Preacher and when wee goe hence to make a mocke at the things that were spoken or to forget them or notwithstanding whatsoeuer shew of godlinesse we made in the Church in our houses to returne vnto our vomite For what else is this but here to play the hypocrites and here to make a shew of godlinesse the power whereof at home we denie And what is vnto hypocrites but a woe In the ordering therefore of our life let vs not depend vpon mans presence or absence but in a religious feare of the Lord let euery one of vs so walke as becommeth vs knowing that whether man see vs or see vs not yet God seeth vs and considereth all our waies It is the presence and pleasure of the Lord that wee are to looke vnto Let our life therefore and our conuersation be as in his presence and such as may please him howsoeuer wee please or displease men And let this suffice to bee noted touching the qualitie of such a conuersion as
into one Christ as the reasonable soule and flesh is vnited into one man A distinction therefore of natures there is in Christ but no confusion of substance one Christ and he both God and man Thirdly it that it is said he was made like vnto men I note the truth oâ— his Manhood for the Apostles meaning is that in no sort be tooke on him the nature or qualities of Angels but tooke the seed of Abraham and so made himselfe man that in nothing he differed from the common sort of men tasting of all man infirmities and in all things was as man sinne only excepted Lastly in that it is said he was found in shape as a man I note the same thing that before namely the truth of Christ his Manhood for in these words the Apostle his meaning iâ— that his very person and behauiour shewed him to bee a man and a man as the Prophet speaketh full of sorrowes Thâ—â— haue I briefly pointed at some of those notes and obseruation which may easily bee gathered touching the Godhead and Manhood of Christ out of this description of Christ his humilitie in his incarnation To knit vp the whole in one generall note and obseruation here wee may most cleerely obserue the great humilitie of our Lord and Sauiour Christ Iesus euen this one description of his incarnation may both most liuely present it before our eyes and be a most cleere patterne vnto vs how wee ought to be minded one towards another Hee that was very God of the substance of the Father glorious in maiestie wonderfull in power only wise of right and without any iniurie to the Godhead at all euery way equall vnto God the Father of himselfe vouchsafed to descend from his high and glorious maiestie and to take into the vnitie of his person the nature of a man euen the base condition of a seruant and in euery thing that concernes mans nature to bee like vnto all other men sinne only excepted Here is loue passing the loue of women and here is humilitie beyond all comparison Who knoweth not this and yet who followeth this patterne of Christ Iesus set before him He when we were enemies vnto him vouchsafed to come vnto vs which of vs will vouchsafe â—o goe vnto our enemie and be reconciled vnto him though â—he commandement be that the Sunne should not go downe vpon our wrath Nay how hardly are wee drawne to come vnto him that hath thus vouchsafed to come vnto vs Let the â—ell ring in the fore noone and in the after noone to call vs to come vnto him that wee may heare his will out of his word yet either wee will not come at all or at our best leisure when our owne businesse is dispatcht Hee for vs vouchsafed to descend from his high Throne of Maiestie and to become man But which of vs will stoope downe a whit or at all let downe our saile for our poore brethrens sake Nay if wee bee aboue them rather than wee will looke so low wee will turne them out of house and home out of lands and goods yea wee will suffer them for want of food to perish in our streets O if Christ Iesus had beene so vnkinde vnto thee how hadst thou ere this beene plunged into the bottomelesse pit of hell and so beene preuented of this vnkindnesse to thy brother He disdained not to take on him euen the basest condition of a man euen of a seruant and for our sakes to become poore that wee through his pouertie might be made rich But how many of vs with patience doc beare our pouertie Nay doe wee not murmur and grudge against God as an vnequall disposer of these temporall blessings Doe wee not often breake out into these intemperate speeches Rather than we will thus want wee will rob by the high wayes side or steale Rather than we will starue wee will haue it out of the rich mans belly c. But know thou that vnlesse Christ had beene poore for thy sake thou hadst had thy portion with the Deuill and his Angels He tooke vpon him our infirmities that so hee might take compassion on our infirmities But how many of vs are moued to take compassion on the miseries distresses and infirmities of our brethren Nay how many of vs doe shut vp all bowels of compassion against those that are in miserie and distresse not clothing the naked not feeding the hungry not visiting the sicke not releeuing the distressed O my brethres let the same minde be in you that was in Christ Iesus If hee thus humbled himselfe for our sakes let vs follow him in the practise of humilitie Let vs equall our selues vnto them of the lowest degree Let vs plucke downe our high sailes and bee ready to distribute vnto the necessitie of the Saints Let vs dâ—e good vnto all but especially vnto those that are of the houshold of faith Let vs not say with the Angell of the Church of Laâ—â—icea I am rich and increased with gold and haue need of nothing but let vs cast downe our selues for our sinnes and let euery man be humbled in his owne soule and so shall we submit our selues one vnto another Let vs alwayes set before our eyes the humilitie of Christ Iesus in his incarnation and thereby be prouoked to all humblenesse and lowlinesse of minde Meditate on these things all yee that feare God and yee shall finde rest vnto your soules Meditate on these things ye that now come or hereafter meane to come to the Lords Table to be made partakers of the mysteries of Christ his blessed death and passion Here Christ Iesus who was made bone of our bone and flesh of our flesh inuiteth you vnto this holy Supper that you may be made bone of his bone and flesh of his flesh Here by a true and liuely faith through the operation of the holy spirit yee are made bone of his bone and flesh of his flesh members of his body and vessels of his glory But there must be in you the same minde that was in Christ Iesus yee must put away all hatred and contention all rancour and malice and as he came to vs in loue towards vs so wee must come vnto him in perfect loue and charitie towards all men As hee came vnto vs to kill sinne in our flesh so wee must come vnto him purged from the corruption which is in the world through lust 2 Pet. 1.4 that so wee may bee partakers of the diuine nature as Peter speaketh As hee came vnto vs giuing vs an ensample so to walke as hee hath walked so wee must come to him with full resolution and setled purpose so to walke as wee haue him for an ensample in all humblenesse and lowlinesse of minde or else in comming vnto him to this holy Table wee heape vnto our selues wrath against the day of wrath and of the declaration of the iust iudgement of God The Lord giue vs his grace that we may walke
of â—od in him Here then is an exceeding great comfort for euery faithfull Christian soule Christ hath fulfilled the law for vs and his â—bedience vnto the law is now made our righteousnes so that â—ow there is no condemnation vnto them that are in Christ â—esus Whatsoeuer the law required of vs all that he hath â—ulfilled in his owne person that so the righteousnes of the â—aw which was impossible for vs to performe might be imâ—uted vnto vs and we deliuered from the bondage of the â—aw He made himselfe subiect vnto the law that by fulfilling â—f the law for vs he might free vs from all feare of condemnaâ—ion by the law Doth then the law present before thine eyes 〈◊〉 curse and condemnation if thou doest not continue in all â—hings that are written in the booke of the law to doe them â—nd doth thine owne conscience tell thee that in many things â—hou hast offended and many waies thou hast transgressed â—he law of thy God Be not troubled nor feare Cast thy â—urthen vpon Christ Iesus He hath fulfilled the law not for himselfe but for thee that his obedience might be imputed for righteousnesse vnto thee Againe knowest thou that nothing that is vnpure or vncleane hath at any time entred into Gods sight and wouldest thou be presented pure and vnblameable before him in that day Here is the garment of thy elder brother Christ Iesus in this his obedience thou shalt appeare righteous before thy God in that day Thine owne obedience thine owne works thine owne righteousnes seeme it neuer so great and goodly must vanish as a morning cloud in that day for euen thy best righteousnesse is but as the menstruous cloathes of a woman as the Prophet speaketh The cloke where withall thy nakednes must becouered is the righteousnesse of Christ Iesus which righteousnesse is made thine owne if thou by a true and liuely faith lay hold on him where he sitteth at the right hand of the Father in the highest places What greater comfort can there be vnto thine afflicted soule then this both to be deliuered from the curse of the law for not keeping it and to be presented pure before thy God a that day And all this comfort thou maiest haue by this obedience of Christ Iesus And as this obedience of Christ Iesus vnto his Fathers wiâ—â— to fulfill the law for vs may iustly minister this comfort vnto vs so may it further teach vs to yeeld all obedience vnto the will of our heauenly Father For howsoeuer we be freed from the condemnation of the law because Christ hath fulfilled the law for vs yet are we not freed from the performance of our obedience vnto the morall law of God but euen by thâ—â— example of our Sauiour Christ we are more straitly tied therevnto 1 Joh. 2.6 For he that saith he remaineth in Christ ought euen so to walke as he hath walked in all humilitie and in all obedience to his heauenly Fathers will He that saith he knoweth God and keepeth not his commandments 4. is a liar and the truth is not in hiâ—â— but he that keepeth his word in him is the loue of God perfect indeed and hereby we know that we are in him and that we loue him if â—e keepe his commandements 5. As therefore Christ walked in the law and performed all obedience vnto his Fathers will so remember thou to walke with thy God and to keepe his commandements with thine whole heart Beware that thou dissemble not beware that thou present not thy selfe in the assembly of Gods saints to heare his word or to receiue his holy sacrament either for fashions sake or for feare of the law onely to saue thy purse for so thou purchasest vnto thy selfe a fearefull iudgement Beware how thou dalliest with thy God for he seeth not as man seeth Well thou maiest dissemble with man but he searcheth the heart and the reynes and he knoweth all thy thoughts long before they be conceiued by thee Let thy heart be sound with thy God and his commandements let them be in thy heart to doe them And so much of Christ his obedience It followeth And became obedient euen vnto the death His death being likewise a part of his voluntarie obedience vnto his Fathers will for both in fulfilling the law and in suffering death for vs he shewed his obedience vnto his Father and wrought the works of our redemption Here then is the third doctrine touching Christ which I proposed to be obserued which is touching his death vnder which name I vnderstand not onely the separation of his soule from his bodie but all the paines and agonies which he suffered both in soule and bodie For as it was written of him He bare our infirmities Esay 53.4 and caried our sinnes he was wounded for our transgressions he was broken for our iniquities he made his soule an offering for sin the chastisement of our peace was vpon him and with his stripes we are healed as thus I say it was written of him so thus he suffered and was obedient vnto the death Will you then see what manner of death Christ suffered He suffered not onely a bodily death and such paines as follow the dissolution of nature but he suffered likewise in his soule the wrath of God for the sinnes of the world lying so heauy vpon him that it wounded his flesh and his spirit also as the scripture speaketh euen to death For if he had suffered no more but in bodie then he ouercame no more but a bodily death and then were our state most miserable but our sinnes hauing deserued not the bodily death onely but euen death both of body and soule by the death which he suffered he ouercame death and the power of it both in our bodies and in our soules Whence was it that when his death approched he began to be in sorrow and heauinesse Whence was it that he said vnto his Disciples my soule is very heauy euen vnto the death Whence was it that so often he fell on his face and praied that if it were possible that cup might passe from him Whence was it that an Angell appeared from heauen vnto him to comfort strengthen him Whence was it that as he praied his sweat was like drops of bloud trickling downe to the ground Was not this and all this euen from the paines which he felt in his soule by reason of the wrath of God against sinne Can we thinke that all this came to our Sauiour Christ for feare of a bodily death Haue his seruants that receiue of his fulnesse so despised this death of the body that either they wisht for it to be with Christ or reioyced in the middest of it before the persecutor and did our Sauiour himselfe so feare and tremble at the remembrance of it Did the Apostles sing in prison and reioyce when they were whipt and scourged Did Paul glory in the tribulations which he suffered and did our
superstition By bowing the knee â—e Apostle here meaneth that subiection and worship which â— creatures ought continually to performe and which all â—atures shall performe to Christ in that day some willingly â—d cheerefully as holy men and Angels some vnwillingly â—d to their confusion as the deuils and wicked men his instruments for so the Lord by his Prophet vseth the same phrase of speech Esa 45.23 where he saith Euery knee shall bowe vnto me that is shall be subiect to mee and worship mee Here then is a dutie prescribed necessarily to be performed of euery Christian which is to glorifie him who is exalted into the height of glory both in our bodies and in our spiritâ— to worship him with holy worship to subiect our selues vnto him in all obedience vnto his heauenly will for worthy is the Lambe that was killed Ap 5.12 to receiue all power and wisdome and strength and honour and glory and prâ—ise The Angels in heauen they glorifie the name of Iesus in that they are alwayes ready to execute his will and to doe whatsoeuer he commandeth them Hâ—b 1.14 Whereupon they are called ministring spirits sent forth to minister for their sakes which shall bee heires oâ— saluation This also is that holy worship wherewith we oughâ— to worship him and to glorifie his name euen to be heare and doers of his word to obey his will to walke in his lawes and to keepe his commandements Not the bare and outward capping and kneeling at the name of Iesus but principally obedience vnto his will that is named is the honor which here he accepteth of vs. For as not euery one that saiâ—â— vnto him Lord Lord shall enter into his kingdome so noâ— euery one that boweth at the name of Iesus shall enter inâ—â— his kingdome but he that doth his will and walketh in hiâ—wayes Saul when he was sent to slay the Amalekites though to honour God greatly by sparing the best of the sheepe are of the oxen to sacrifice vnto him But it was said vnto hiâ— Hath the Lord as great pleasure in burnt offerings and sacrificeâ— as when his voice is obeyed 1 Sa. 15.22 Behold to obey is better than sacrifiâ—â— and to hearken is better than the fat of Rammes So you happiâ— may thinke you honour our blessed Sauiour greatly when yâ— bowe your selues at euery sound of his name but behold 〈◊〉 obey his will is better than capping and kneeling or all ouâ—ward ceremonies whatsoeuer Yet mistake mee not I beseeâ—â— you as though I thought that the names of Iesus of Christ of the Lord of God of the Father of the Sonne or of thâ— holy Ghost were names of ordinary account and reckoning or to be passed ouer without reuerence as other names Nay whensoeuer wee heare or speake or thinke of them wee are â—o reuerence the maiestie of God signified thereby And feare-â—ill it may be to them that thinke or speake of them proâ—hanely or lightly or vpon each light and trifling occasion â—r otherwise than without great reuerence and feare that the â—ord will not hold them guiltlesse But this I say that neither â—he sound of these syllables of Iesus nor the name of Iesus â—hould affect vs more than any other names of Christ aâ—â—hough there lay some vertue in the bare word but whensoâ—uer wee heare or thinke or speake of him wee are to reueâ—ence his maiestie and in the reuerent feare of his name to â—â—biect our selues vnto his will This is a part of that dutie â—hereby wee must glorifie Christ Iesus Men and brethren let vs at length looke to it Hee that â—all come will come and will not tarry We pray daily Thy â—all be done in earth as it is in heauen but it is but lip-labour The Angels in heauen are alwayes ready to execute his will â—ut on earth wee follow our owne wils and walke in the â—ayes of our owne hearts Wee regard not to walke in the way â—f the Lord or to hearken to the words of his mouth Wee â—ill not obey wee will not incline our eare but wee will goe â—fter the counsels and stubbornnesse of our wicked hearts â—ell rebellion is as the sinne of witchcraft 1 Sa. 15.23 and transgression â— wickednesse and idolatrie Take heed and put not off from â—ay to day Come and learne to know the Lord his will and â—e not forgetfull hearers but doers of the word If wee now â—rue him and doe his will wee shall afterwards raigne with â—im But he that now will not be subiect vnto his will let him â—now that wee shall all appeare before the iudgement seat of Christ and then euery knee shall bowe vnto him Blessed are â—hey that heare the word of God and liue thereafter LECTVRE XXXI PHILIP 2. Verse 10.11 That at the name of Iesus should euery knee beâ— both of things in heauen and things in earth and thâ—â—gâ— vnder c. NOw before we proceed vnto the next point it the words following one or two doubts arising from these words are first to be resolued and answered The Apostle saith that God hath giuen vnto Christ being raised from the dead a name aboue euery name that a the name of Iesus should euery knee bow c. that is that all creatures should be subiect vnto him and worship him Heretheâ— it may be doubted and demanded how it is that all creatures are not subiect vnto Christ that all creatures doe not worship him For not only the Deuils in hell but likewise many wicked men instruments of Sathan here on earth are so farre from being subiect vnto him that they are sworne enemie vnto him and to his kingdome and swell and rage againâ—â— him some against him in his owne person and all against hiâ— in his members here on earth True it is indeed that Christ hath many enemies which are not subiect vnto him nor worship him 1 Cor. 15 25 For he must raigne as saith the Apostle till her 〈◊〉 put all his enemies vnder his feet Where the Apostle plainlâ— implieth that Christ hath and shall haue enemies which 〈◊〉 not be subiect vnto him and worship him euen till such time as he shall deliuer vp his kingdome to his Father that is eâ—â—â— till hee shall come in the last and great day to iudge both the quicke and the dead in his second comming Yea and it is for the glory of his kingdome that still there be enemies vnto hiâ— kingdome that so hee may be glorified both by the victorâ— which he giueth vnto his Saints here on earth ouer these enemies and likewise by the victorie which himselfe shall haâ—â— ouer them in that day when their faces shall gather blacknes and darknesse before him and when hee shall adiudge them â—nto that Tophet prepared of old Esa 30.33 the burning whereof is fire and â—uch wood and the breath of the Lord like a riuer of brimstone â—oth kindle it as the Prophet speaketh But to answer vnto â—he question how
saued vs Tit. 3.5 â—e by the works of righteousnesse which we had done but accordiâ—g to his mercy immediatly after he speaketh thus vnto Titus 8. is I will that thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good works By which plaâ—es it doth appeare that howsoeuer our good works are not â—e cause or the meanes of our saluation yet they are that way â—hich leadeth vnto saluation yea and that way wherein if â—e doe not walke we cannot be saued So saith our Sauiour â—imselfe Euery branch that beareth not fruit in me Joh. 15.2 the Father taâ—eth away and it is cast into the fire and burnt He doth not say â—uery plant that is not planted in me albeit that likewise be â—ost true but euery branch that beareth not fruit in mee What fruit Euen the fruit of the spirit which is in all goodnes Eph. 5.9 righteousnes truth as the Apostle speaketh Euery branch â—hat beareth not such fruit in me he is taken away and cast into the fire and burnt To like purpose is that of the Apostle where he saith Heb. 12.14 Follow peace with all men and holinesses without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Sermons Here then first I beseech you learne to beware of such a traduce vs and the doctrine which wee preach as if by preaching of faith wee had banished good workes and as if wee were so farre from exhorting men to good workes in our Sermons that either we mention them not or condemne theâ— for such there are that are not ashamed to say that now we are afraid to handle the doctrine of good workes that we have preached saluation by faith so long that wee haue banished good workes out of the Country that either wee dare 〈◊〉 speake of good workes or if we doe yet so coldly that as good neuer a whit as so barely and coldly But beware of such for hauing their foolish hearts seduced to beleeue lies they speake euill of the way of truth which they know not and of â— whom either they will not at all heare or with such enchanted eares that they peruert whatsoeuer things are spoken vnto their owne destruction Such if they would they might heare and know that these are false suggestions wherein they slander vs and the truth which wee teach For we preach both faith and workes and in all places wee exhort all men that they abound in euery good worke But why is it that theâ— thus traduce vs and our doctrine Forsooth because we teach that our workes are no causes of our saluation And are wee then thus to be traduced because wee tell you the truth Wee tell you that which the Scriptures haue taught vs and wee bring with vs the euidence thereof to confirme that which we teach Wee dare not challenge any part of our saluation aâ— due vnto our workes because all the honour thereof belongeth vnto the Lord whose free gift it is according to his mercie But the way wherein God hath ordained vs to walke vnto saluation we say is holinesse of life without which no man shall see the Lord. This the Scriptures teach vs this we teach you beware therefore of such deceiuers as tell you otherwise Againe if good workes be the way which God hath ordaiâ—â— vs to walke in and if without holinesse of life no man â— I see the Lord then walke with God as Henoch did in hoâ—â—esse and righeousnesse You beleeue in Christ Iesus shew â—th the fruits of your faith your workes must testifie your â—â—h both vnto your selues and vnto vs for it is a vaine and â—ead faith where no fruits of holinesse of life doe follow â—ree is knowne by his fruit a good tree bringeth forth good it and a corrupt tree bringeth forth euill fruit As many â—re lead by the spirit of God they walke after the spirit and â—y bring forth the fruits of the spirit Beloued God hath â—t a time wherein to trie the faith and religion of such as hee â—h enabled to doe some good vnto his children Now hee â—â—keth that wee should shew forth the fruits of faith and the â—ens of religion by shewing mercy and compassion vpon 〈◊〉 poore afflicted and distressed brethren Pure religion Iam. 1.27 and defiled before God euen the Father is this that wee visit the faâ—lesse and widowes in their aduersitie and that wee keepe our â—es vnspotted of the world If therefore there be any faith if â—re be any religion if there be any bowels of compassion in â—â— withdraw not your morsels from the poore nor your reâ—â—fe from the needie According to that where withall God â—â—h blessed you be it small or great bee ready to doe good â—â—d to distribute laying vp for your selues a good foundation heauen Blessed is he whom the Ioines of the poore in their â—uersitie blesseth Generally this I exhort that yee studie to â—e soberly righteously and godly in this present world and glorifie God by the holinesse of your conuersation for â—ow this that whom God hath iustified forgiuing their sins â—d iniquities them also hath hee sanctified that they serue â—n in holinesse and in righteousnesse and whom hee hath â—actified them also and them only he glorifieth in the king â—â—me of his Sonne As he then which hath called you is holy be yee holy in all manner of conuersation Hereby yee â—ll know that yee are the sonnes of God if yee walke as hee â—â—th walked and keepe his commandements And this is a â—e witnesse that yee belong not vnto him if yee delight in righteousnesse and defile your selues with the vncleane conuersation of the wicked and vngodly Giue therefore a diligence to make you calling and election sure sure I say vnto your selues and to your owne soules by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in And thus much of that holy course and race of godlinesse wherein the Apostle exhorteth vs to runne when he saith Conficite salutem c. Make an end c. What it is whereunto the Apostle in these words doth exhort vs in part we haue already heal by the way wherein hee prescribeth vs to walke The 〈◊〉 which leadeth vnto saluation being holinesse of life the Apostle exhorteth vs to walke in this way to runne in this 〈◊〉 Now it is to be obserued that the Apostle doth not only prescribe the way which leadeth vnto saluation and exhort vâ—â—â— walke and runne in that way but he exhorteth vs to runne 〈◊〉 in the same race vnto the end and fully to finish our courseâ— doing such good workes as God hath ordained that we sheâ—â— walke in Whence wee are to learne this lesson that we 〈◊〉 not onely beginne in the spirit and grow forward likeâ—â—â—â— from grace vnto grace but wee must perseuere and contiâ—â—â— vnto the end
by the merits of them chalenge heauen vnto themselues But if the person of the poore Publican better beseemeth vs of whom it is said 13. that he did not so much as lift vp his eyes vnto heauen but smote his breast saying O God be mercifull to me a sinner We must not be puft vp with the vaine opinion of the worth of our works how good soeuer they seeme to be but we must runne on the race that is set before vs with feare and trembling As holinesse so humblenesse and reuerence becommeth the house of God which wee are if wee beleeue aright in the Sonne of God Pro. 14.16 and so liue as he hath commanded A wise man feareth and departeth from euill but a foole rageth and is carelesse saith Salomon Whereby he teacheth vs that a reuerent feare of Gods Maiestie is a notable meanes to make a good man to auoid sinne Passe the time therefore I beseech you of your dwelling here in feare and walke in those good workes which God hath ordained you to walke in with feare and trembling with feare I say and trembling both in regard of the maiestie of God whose eyes alwayes behold vs lest you displease him and in regard of the wicked whose eyes are prying into whatsoeuer wee doe that they may haue no aduantage against you Grieue not the holy spirit either by carnall securitie and carelesnesse to doe that good which yee should or by vaine and proud presumption of the worth of that good which yee doe but walke before the Lord as becommeth the Saints of God with feare and trembling fearing not to doe good and trembling at the good which yee doe lest either not doing that good which yee ought or presuming of that good which yee doe yee displease him who loueth you and in whose loue is life and ioy for euermore And let this be spoken touching the manner how wee ought to walke and to finish our course Now followeth the reason why wee ought thus to walke For it is God which worketh c. This is the reason why wee ought not simply to make an end of our owne saluation but to make an end of our owne saluation with feare and trembling with feare and trembling why For it is God which worketh c. Neither the will nor the deed in any thing well done is from our selues that we should be puffed vp with any pride thereof but from the Lord and therefore when hee guides vs wee should not be secure to follow It is God saith the Apostle that worketh in you both the will the will how not by helping the weaknesse of our will as if being a little holpen by grace it were in vs to will that is good but by sanctifying our corrupt will that whereas before it was wholly and only inclined vnto euill now it loueth and liketh and followeth after that which is good and the deed how by giuing grace to doe that good to the desire whereof hee hath sanctified our will It is then as if the Apostle should thus haue said Walke in well-doing before the Lord but with feare and trembling why for it is not in you either to will or to doe that is good but it is God that first sanctifieth your wils to desire the things that belong vnto your peace to hunger and thirst after righteousnesse to acknowledge and lament your sinnes and the like and afterwards giueth grace to beleeue and to liue according to God in Christ Iesus Whence are many lessons for vs. Here then first that doctrine of free will is vtterly ouerthrowne If wee will or doe any thing that is good it is God that worketh in vs both the will and the deed Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need only to bee holpen but not wholly assisted by grace beleeue him not For I aske what it is that is left vnto vs when both the will to doe good and the deed it selfe are giuen vs of God If it be God that worketh in vs both the will and desire to doe good and likewise the grace of doing that which is good then what is it that wee can challenge vnto our selues If it had beene said that God is the Alpha and Omega the beginning and the end of euery good thing that wee doe then happily some starting-hole might haue beene found But when it is said that it is God that worketh in vs both to will and to do that which is good out of doubt all power is taken from vs of doing any thing that is good True it is that Adam before his fall had free will to chuse the good and to refuse the euill but by his fall he lost that which in his creation he had euen all free will vnto all the things of the spirit so that till such time as hee bee regenerate by the spirit of God he cannot at all by his owne power vnderstand thinke will or doe any thing that is good but is wholly and only carried to that which is euill and can doe nothing else but sinne lying bound in the chaines of sinne not as a man fettered which hath a desire to be loose but of himselfe naturally willing and desirous so to lie The naturall man saith the Apostle 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 Where the Apostle vnderstanding by the naturall man the vnregenerate man whose knowledge and vnderstanding the Lord haâ—h not yet cleared and lightened by his holy spirit plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will and working in him both the will and the deed Many Scriptures might be brought for the enlarging and further proofe of this point but by that which hath beene spoken yee see what the truth is in the point namely that it is not in our owne power at all to will or doe that which is good but that it is God which worketh in vs both the will and the deed so that the thing which wee doe is no further good than it is wholly guided and directed by the spirit of God Take heed therefore and beware of such as tell you otherwise than as yee haue now heard and learned that yee be not deceiued by them Secondly hence wee are taught whence all our sufficiencie and all our strength to walke in the wayes of God is euen â—rom God who is the alone author of all goodnesse and the giuer of all blessings What hast thou saith the Apostle that thou hast not receiued To prepare our hearts vnto that which is good Psal 10.17 2 Cor. 3.5 this is from the Lord for he prepareth the
blessed Apostle Paul who hath registred such a dangerous fight in himseâ—fe betweene the flesh and the spirit that it made him cry out O wretched man that I am Rom 7.24 who shall deliuer me from the bodie of this death And yet because in his inner man and in his spirit he delighted in the law of God he addeth immediatly in the next words following 25. I thanke my God through Iesus Christ our Lord to shew that in the strife the flesh tooke the foyle he by the power of his Lord Christ did stand The assaults of the flesh made him to cry O wretched man c. and the conquest of the spirit made him to adde I thanke God c. Such a strife fight the blessed Apostle had in himselfe and such a strife fight all the children of God haue within themselues this striuing in them is a witnes vnto them that they are the sonnes of God For to turne a litle aside vnto the sonnes of Belial children of disobedience what strife or fight at all is there in them betwixt the flesh and the spirit what denying of vngodlines and worldly lusts what care to subdue the flesh vnto the spirit what flying of the corruptions which are in the world through lusts what loue of God or good men what desire to liue soberly righteously and godly in this present world is in them at all Nay contrariwise they delight in vnrighteousnes sell themselues to worke wickednes they commit sin euen with greedines gladly giue their members seruants to vncleannes and to iniquitie to commit iniquitie they hate to be reformed and cast the word behind their backs they refuse to hearken to instruction and stop their eares at the voice of the charmer charme he neuer so wisely And therefore the Apostles calleth them a naughty and crooked nation because they quite peruert the straight waies of the Lord giuing their members as weapons of vnrighteousnes vnto sin which should be giuen as weapons of righteousnes vnto God So farre they from striuing against sin and from a desire to walke holy without blame Onely they that are the sonnes of God feele this strife and this desire within themselues and this very strife against sin and desire to walke after the spirit without blame in loue shewes plainely that we are the sons of God Thus then yee see what should be our studie in the whole course of our life to wit as that we may be blamelesse that we may be pure so that we may be knowne to be the sonnes of God euen vnto those amongst whom we liue Ye see likewise how this may be known not vnto others only but vnto our selues both vnto our selues others euen by the spirit of sanctification Rom. 8 16. which both witnesseth vnto our spirits that we are the sonnes of God and which by the fruits and effects which it worketh in vs sheweth asmuch vnto others And howsoeuer our sanctification here in this life be vnperfit yet yee see that our very striuing against sinne and our desire to be holy and without rebuke plainely doth and may shew both vnto our selues and vnto others that we are the sonnes of God Comfort then thy selfe ô thou afflicted soule whosoeuer thou art that so gronest vnder the burthen of thy sinnes that thou wantest this sweet comfort of thy soule For tell me doest thou feele in thy selfe a striuing against sinne art thou touched with remorse and compunction of heart for thy sinnes doest thou desire to lead a life according to Gods will and hast thou a longing after this comfort that thou art the childe of God Whatsoeuer be thine infirmities how crimson-died so euer thy sinnes be whatsoeuer doubts else thou callest yet doubt not thou art the sonne of God and vnto thee belongeth the inheritance of the sonnes of God For it is the spirit euen the spirit of sanctification that filleth thy heart with good desires with desire to flie that which is euill Phil. 1.6 and with desire to doe that which is good and be that hath begun this good worke in thee will performe it vntill the day of Iesus Christ when thou shalt be crowned with glory and immortalitie in the highest heauens As for the wicked and vngodly of the earth which wallow in their wickednesse and make a mocke of piety and religion which haue not God in all their thoughts nor make mention of his name with their lips vnlesse it be to blaspheme and dishonor his holy name they haue no part in this comfort this reioycing in the spirit belongeth not vnto them But for vs beloued let vs labour and striue to haue this comfort sealed vnto our soules that we are the sonnes of God by our striuing against sinne and our carefull endeuour to walke without rebuke Yea let vs so looke vnto our steps and take heede vnto our waies let vs so decline the pleasures of sinne and delight our selues in the law of the Lord that men seeing the mortification of our earthly members and the integritie of our conuersation may haue nothing concerning vs to speake euill of but may say that God is in you indeede and so may glorifie him in the day of visitation Yea but yee will say againe vnto me how can we thus liue Is it not a naughty and crooked nation a froward and wicked people with whom we liue Can a man touch pitch and not be defiled therewith or walke amongst thornes and not be pricked therewith True wee liue amongst wicked men whose hearts are set on mischiefe euen as the Apostle here saith that the Philippians liued in the middest of a naughty and crooked nation Yet the Apostle yee see writeth vnto them to walke so both before God and with their neighbour that they might be blamelesse and pure and the sonnes of God without rebuke in the middest of a naughty and crooked nation Which teacheth vs thus much that howsoeuer the whole wolrd lieth in wickednes as the Apostle speaketh 1 Ioh. 5.19 yet may we liue in the world and amongst the enemies of the light as children of the light and as the sonnes of God shewing our selues to be so euen vnto them by walking with all care to be without rebuke amongst them Otherwise no doubt the Apostle would haue bid them to get out from amongst that naughty and crooked people that so being separated from them they might not be defiled with their vncleane conuersation whereas now he warneth them so to order their steps that they may be knowne to be the sonnes of God by walking with all carefulnes to be without rebuke in the middest of a naught crooked nation There is great danger indeed that we shall be defiled with pitch if we touch it that we shall be pricked with thornes if we walke in the middest of thornes Proofes hereof there are too too many in all places Ioseph being caught in the waies of
vnto Christ they should not walke worthy of Christ This therefore in this place is the summe of the Apostle his desire that the Philippians would so walke worthy of Christ both before God and with their brethren that in the day of Christ when his labours in the Lord should not be in vaine he might reioyce that he had not spent his strength amongst them in vaine but by his preaching of Christ Iesus vnto them had gained them vnto Christ who should then giue both vnto him and them the crowne of saluation for their glory This is the summe and the sense likewise of that which the Apostle speaketh in this place Now let vs see what vse we may make hereof for our selues Here then 1. I note that the saluation of Gods people is the ioy crowne of the faithfull Minister of Christ in the day of Christ This shall be his glory in that day with his Christ whose Minister he is that he hath gained many vnto Christ And therefore this our Apostle in another place calleth the Philippians his ioy his crowne Phil. 4.1 whereby he signifieth both the present ioy comfort which he taketh in them and the sure hope which he hath that they shall be his ioy and his crowne in the day of the Lord. To the like purpose he writeth to the Thessalonians 1 Thes 2.19 saying what is our hope or ioy or crowne of reioycing are not euen you in the presence of our Lord Iesus Christ at his comming 20. Yes yee are our glory ioy when not onely now present but in the presence of our Lord Iesus Christ at his comming As plaine to this purpose is that in the last of Daniel Dan. 12.3 where he saith that they that turne many vnto righteousnesse shall shine as the starres for euer and euer which no doubt is principally meant of the Ministers of Christ Iesus And if it shall be said in that day vnto euery good and faithfull seruant Mat. 25.21 It is well done good seruant and faithfull enter into thy masters ioy how much more shall it be said so vnto the faithfull Minister of Christ Iesus What greater encouragements can there be vnto the Ministers of Christ Iesus to make them faithfull and painefull in their places to make them labour with all alacritie and cheerefulnesse to gaine many vnto Christ to turne many vnto righteousnesse O but there are many discouragements For who more contemned who more disdained who more hated who more disgraced then the Ministers of Christ Iesus True it is and it is the shame of our times that they are counted of many as the very of-scourings of the world and the more faithfull that they are the more they are hated and oftentimes the more persecuted If we sowe cushions vnder all arme-holes if we speake smoothing and fawning words if we cry peace peace all is well if we meddle not with the sinnes of the people but onely teach a truth in a generalitie happily we shall please or not displease but liue in rest and quiet But if we lift vp our voices like trumpets and tell the house of Iacob their sinnes and the house of Israel their transgrassions if we search and cut vp and lance the sores of our people if we sharply reproue such such sins whereof their own consciences condemne them to be guilty then they begin to hate vs to disgrace vs to persecute vs to traduce vs as cursed Chams as seditious fellowes troublers of the State and to speake all manner of euill sayings against vs. Herod ye know when he heard Iohn did many things Mar. 6.20 Mat. 14.10 and heard him gladly But after that Iohn had reproued him for his incest he quickly lost his head The Iewes likwise heard Steuen a great while answering for himselfe But when he began to come somewhat neere vnto them and to touch them to the quicke when he came vpon them with Act. 7.51.54.55 Yee stiffe-necked and of vncircumcised hearts and eares yee haue alwaies resisted the Holy Ghost c. then it is said that their hearts brast for anger and that they gnashed at him with their teeth and quickly after stoned him to death I say not that it fareth so at this day For sinne God be thanked may be boldly rebuked without feare of such danger But this we finde true by experience that whose sore we touch his hatred most commonly we purchase and if wee be but suspected in our reproofes of sinne to note such and such men we shall not want whatsoeuer they can say or do against vs. Thus render they vnto vs hatred for our good will and when we strike at the roote of any sinne and wound only that we may heale they tell vs we only vtter our choler or malice and that we might well enough finde our selues other matter then to note them in our Sermons But this as I said is the shame of our times that the more faithfull and painefull they are the worse commonly they are intreated But herein we comfort our selues that our conscience beareth vs witnesse in what singlenes of heart as before the Lord we doe the worke of our ministerie and that howsoeuer now through their disgraces and reproches and contempts and hatreds and persecutions our reioycing be diminished yet our reioycing in the day of Christ shall no man take from vs but then they that haue beleeued and they that haue beene conuerted from going astray out of the right way by our ministerie shall be vnto vs the crowne of our reioycing Then for that we haue laid out our talent to the best aduantage we could we shall heare that voice It is well done good seruant and faithfull and then those that hated vs without cause and disgraced vs without our desert shall not dare to hold vp their heads against vs but shall be confounded in that day In the meane time if when we haue sowen the seede of Gods word many sharpe showres doe follow and many blacke tempests ouertake one another yet must we with the husbandman patiently expect the time of haruest we must in patience possesse our soules vntill the day of Christ and then we shall reioyce in the presence of our Lord Iesus Christ at his comming when we and they whom we haue gained vnto Christ shall meete him in the clouds that we may be euer with the Lord. For they whom we haue gained vnto Christ shall be the crowne of our reioycing in that day Yea but what if when we haue laboured either we see no fruits of our labours in them that heare vs or that fruit which seemed to shoote forth in the blade doe afterwards fall away and wither 2 Tim. 1.15 as the Apostle complaineth that they of Asia were turned from him doth the glory of the Minister in that day depend vpon the saluation of them that heare him Doth he runne in vaine and labour in vaine if he gaine
the humor of very many alwayes to mislike the present state the most and to commend former times though a great deale worse yet a great deale more then the times wherein they liue so if once we come in talke of the Ministerie oh Ministers neuer worse neuer more idle neuer more couetous neuer more ambitious then now they are Yea enter this discourse and yee shall haue many will neuer want matter but the more they talke the more they may of this argument And I wish wee were able to stop their mouthes when they so willingly obserue the generall corruption in the ministerie in our dayes I wish wee were able to say truly that simply they speake an vntruth But I cannot neither is it my purpose to excuse the the faults of our times in the ministerie Bee it therefore true which indeed is true that very many of our coat and calling doe more seeke their owne then that which is Iesus Christâ— is this fault now more generall in the Ministers then euer it was What are Ministers now more idle doe they now seeke their owne ease more then euer they did Doth not the Apostle in his day note Iohn Marke for this fault Act. 15.38 Are they now more couetous doe they now seeke their owne wealth more then euer they did Doth not the Apostle in his day note Demas for this fault Are they more ambitious 2 Tim. 4.10 doe they now seeke after and loue preeminence more then euer they did 3 Joh 9. Doth not the Apostle Iohn in his day note Diotrephes for this fault Oh but if a note were now taken of those that are faultie these wayes not one but very many should bee found faultie each of these wayes As though because the Apostle noted no moe there were then no moe Nay in that the Apostle noteth these of these faults wee know that euen then the Ministers of Christ were tainted with these faults but how generally wee know not But tell me ye that presse this point so hard that Ministers are now worse then euer they were say the most and the worst ye can can yee say more or worse then this that all seeke their owne and not that which is Iesus Christs And said not the Apostle thus much in his day as here we see The Apostle in his day meant it not vniuersally of all neither can yee say it at this day vniuersally of all that all seeke their owne and not that which is Iesus Christs Nay if wee shall speake vnto the point that which the truth is indeed I am perswaded that neuer in any age the number of faithfull Ministers was greater then our age hath and doth affoord neuer moe that with lesse selfe-respects and more zeale to Gods house laboured in the worke of their ministerie then now there doe Iâ— may be that the graces of Gods holy spirit were powred downe in greater measure and abundance vpon some in some times heretofore then now they are and that the word hath beene more powerfull through a greater operation of the holy spirit in the mouthes of some heretofore then now it is as it was no doubt in the time of the Apostles with whom the Lord wrought most powerfully and wonderfully and as happily it hath beene in some since that time yet as I said before I am perswaded that neuer in any time there were moe more enflamed with the zeale of Gods spirit faithfully painfully and sincerely without selfe respects to labour in the worke of their ministerie and to build vp Christ his Church in faith and in loue and in euery good worke then now there are For if we should looke into all succeeding times after the time of the Apostles especially if we should looke into the times since the mysterie of iniquitie beganne to worke in and vnder that man of sinne what else should we finde but idlenesse and couetousnesse and licentiousnesse and ambition and what wickednesse not Hee hath lifted vp himselfe on high 2 Thess 2.4 and hath exalted himselfe against all that is called God or that is worshipped so that hee doth sit as God in the Temple of God shewing himselfe that he is God And what else doth his whole Clergie seeke but the abetting of his pride and the maintaining of his triple Crowne together with such ease and pleasure and profit as followes thereupon So that if euer it were truly said of any that they sought their owne and not that which is Iesus Christs then in my iudgement may it as truly be said of them as of any Thus then yee see that it is not the fault of our time alone that now Ministers seeke their owne more then that which is Iesus Christs but that euen in the Apostles time it was so as also that how generall soeuer the fault now be yet is it not more generall then euer it was but rather the number of them that seeke that which is Iesus Christs more then their owne is now greater then euer it was Take heed therefore men and brethren lest at any time ye be deceiued The Ministers of Christ they ate as beacons on the top of an hill in euery mans eye and euery mans tongue talking of them and what talke of them more common then of branding them with some fault or other thereby to discredit that truth which they preach It is no new thing yee see that Ministers haue their faults and hee is the best that hath the fewest And howsoeuer they tell you that Ministers are now worse then euer they were beleeue them not for if the worst be said that can be there cannot be worse then this that all seeke their owne and not that which is Iesus Christs and thus much said the Apostle in his time The third and last thing which I note from these words is that howsoeuer properly and in the meaning of the Apostle these words in this place be onely affirmed of the Ministers of Christ Iesus yet may they truly be affirmed euen of all men in generall that all men for the most part doe seeke their owne more then that which is Iesus Christs first looking vnto the things of this life and then afterwards vnto the things that belong vnto their peace in Christ Iesus This is a point which needs not long to be stood vpon being so plaine a truth in our owne experience that which way soeuer we cast our eyes vnto high or low rich or poore it cannot be denied For looke into the delights and desires of men and see what it is that they principally hunt and seeke after Are there not many that are so ambitious that they seeke by all meanes possible to be great and to be had in honour of all men And yet how many of them Psal 75. remembring that promotion commeth neither from the East nor from the West nor yet from the South but that God alone putteth downe one and setteth vp another doe first seeke
it is a matter of no small difficulty If we crie peace peace all is well if we sew cushions vnder their elbowes and speake faire and smoothing words if we suffer them to take their fill of pleasure and to wallow in their wickednesse and either say nought vnto them or runne with them happily wee may please men but doubtlesse we shall not please God Againe if we crie aloude and lift vp our voices like trumpets and tell the house of Iacob their sinnes and the house of Israel their transgressions if we rouse them out of that dead sleepe of sinne whereinto they are fallen and lay the axe to the roote of sinne to cut it vp by the rootes if we poure vineger into such wounds as fin hath made in their soules and denounce the sharp threatnings of the law against them happily wee may approue our selues vnto the Lord but doubtlesse we shall not approue our selues vnto men Nay what almost can we say or doe whereby wee shall be able to approue our selues both before the Lord and before men What then are we to striue vnto an impossibility Not so neither but this being out of doubt that wee ought to approue our selues before the Lord whose Ministers we are and whose name wee beare before our people wee ought likewise so faithfully and carefully to walke in our calling before men as that vnto their consciences wee may giue certaine proofes that we are the seruants of Iesus Christ We cannot alwaies so approue our selues vnto men as that what we say or doe shall please them neither doe we or ought we to striue thereunto but we may and ought so to worke the work of our ministery and to doe the duties of our calling as that they ought to approue vs and may know that we are the seruants of Iesus Christ howsoeuer wee come vnto them whether as the Apostle saith with a rodde or in loue 1 Cor. 4.21 and in the spirit of meeknesse For whether wee come with a rodde or in loue and in the spirit of meeknesse whether we improue or correct or instruct or exhort or rebuke our care and endeauour therein is to approue our selues vnto him whose Ministers wee are and that wee may bee found faithfull among you Now as we ought thus to approue our selues vnto you and by our faithfull walking in our calling to giue such proofe of our selues vnto you that ye may know that indeede wee serue the Lord in the Gospell so againe ought yee to take heede of approuing any who giues not plaine proofe that he serues the Lord in the Gospell They whom ye must approue must bee such as seeke not yours but you such as first seeke that which is the Lord Iesus Christs and then that which is their owne such as ye know by your owne proofe that they serue their Lord Iesus Christ in preaching of his Gospell and not themselues or any else whomsoeuer For from their lips ye shall receiue knowledge and instruction and by their mouth ye shall be taught in the waies of the Lord and in the workes of his commandements For they seruing the Lord Iesus from their hearts purely out of the abundance of their hearts endite good matters and their tongue is as the penne of a ready writer Now whether all of this congregation approue such and none but such your selues can better tell then behoueth me to iudge But not to dissemble my feare I am in feare as the Apostle saith of some of you that you more approue of such as serue that man of sinne in seducing you by traditions then of such as serue the Lord in the preaching of the Gospell The Apostle ye know maketh mention of some bad ones it is easie to gesse who at this day doe most resemble them 2 Tim 3.6 which creep into houses and lead captiue simple women laden with sins and led with diuers lusts c. And our Sauiour likwise maketh mention of such as compasse sea and land to make one of their profession Mat. 23.15 and when hee is made they make him twofold more the childe of hell then they themselues are I feare least some of them haue beguiled some of you and seduced your foolish hearts that ye should not hearken and obey the holy word of life which onely is able to make you wise vnto saluation through the faith which is in Christ Iesus For how else commeth it to passe that some doe so seldome present themselues in the holy place where they might heare the things that belong vnto their peace And how else commeth it to passe that some when the Preacher beginnes make an end of their deuotion and leauing the house of God go to their owne houses Haue they any exception against vs Doe we teach for doctrines mens precepts Doe wee handle the word deceitfully Do we keepe backe any of Gods counsell Nay in all these things as in the whole worke of our ministerie we study to approue our selues both before the Lord and before men An exception they haue but almost they know not what The truth is they are not able to trie the spirits whether they are of God And therefore they approue them which prophecie lies vnto them out of their owne braine But ye beloued learne to know and approue him who giues plaine proofe that he serues the Lord in the Gospell in the sincere and faithfull preaching thereof Yea but ye will say vnto mee wee would gladly approue them that serue the Lord in the Gospell But how shall wee know who serue the Lord in the Gospell For they that are wholy deuoted vnto the seruice of that man of sinne and prophecy lies out of their owne braine will say that they serue the Lord in the Gospel aswell as they will which sincerely preach the Gospell of Christ Iesus vnto the confusion of that man of sinne Note therefore that the Apostle in this place doth not simply say of Timothy that he serued the Lord in the Gospell but that he serued with him in the Gospell Wherin he giueth him this testimonie that hee did sincerely teach Christ Iesus preaching no other Gospell then that which the Apostle himselfe preached but walking in the same steppes with him vnto the building of the spirituall temple of Christ Iesus euen as he had him for example Will yee then know who they are that serue the Lord in the Gospell Euen they that serue the Lord in the Gospell with Paul they that preach no other Gospell then Paul preached they which ground the doctrines which they teach not vpon mens precepts but vpon the sure foundation of the Prophets and Apostles Trie therefore who they are that walke as they haue the Apostle for example see who they are that after his example testifie the kingdome of God and preach vnto the people concerning Christ Iesus out of the law of Moses and out of the Prophets Act. 28.23.17.11 It is registred ye know vnto the
the Apostle saith 1 Cor. 11.32 that being chastened of the Lord they may not be condemned with the world For such is the louing mercy of the Lord towards his children that when they haue either omitted some such dutie as they ought to haue performed or committed some such sinne as they ought not to haue done he as a louing father towards his tender childe whom hee dearely loueth correcteth and chastiseth them with the rodde of sicknesse or weaknesse or some such like rodde that so they may see their owne error and be healed For this cause saith the Apostle many are weake and sicke among you 30. and many sleepe For this cause for what cause euen for not discerning the Lord his body in comming vnto the communion of the body and bloud of Christ In which place the Apostle plainly sheweth that therefore many of Gods children are weake and sicke and die euen because they doe not duely and diligently examine themselues before they come vnto the celebration of the Lord his supper But saith hee when wee are iudged and punished wee are chastened of the Lord as children of their father that we should not be condemned with the world euen with the wicked men of the world whose portion is in the lake that burneth with fire and brimstone for euer Sometimes then Gods children are sicke that so their error or their negligence or their wickednesse may be reformed and they brought into the right way wherein they should walke Another reason is that so they may be staied from such inordinate waies as wherunto naturally they are bent and wherein sometimes they would walke if they were not holden backe as with a bridle For whose delight in the waies of the Lord is so entire and so altogether vncorrupt before him That hee maketh as he should do his law his whole delight and his councellour Nay whose pathes are so straight that hee hath not an ouerweening delight in some crooked by-pathes or whose will and desire and affections are so sanctified that they are not often enclined and sometimes caried as it were with a maine streame vnto that which is euill And therefore the Lord only wise knowing best what is best for his children sometimes visiteth them with sickenesse that so being exercised with his rodde they may not runne into such danger of body and soule as otherwise they would A third reason why the children of God are sicke sometimes is that thereby he may make triall of their faith and of their patience to see whether they can be conrent as to receiue health so to receiue sicknes of the Lord and whether as in health so in sicknesse they will put their trust in the Lord and submit themselues vnto his will For both health and sicknesse they are of the Lord and both in health and in sicknesse wee should put our trust in the Lord and submit our selues vnto his will Yet so choise wee are that we can be content to receiue health from the Lord but hardly to receiue sicknesse from the Lord and so weake wee are euen the best of vs that howsoeuer wee doe in health yet in sicknesse we can hardly submit our selues vnto God his will and oftentimes more put our trust in Phisitions then in the Lord 2 Cron. 16. as we read that that good King of Iudah Asa did therein declining from that right path wherein he ought to haue walked Sometimes then as I say Gods children are sicke that the Lord their God may so trie whether they will still cleaue fast vnto him and patiently submit themselues vnto his will A fourth reason why the Loâ—d sometimes visiteth his children with sicknesse is that they also may haue a farther triall of the mercifull goodnesse of the Lord towards them For albeit his children are neuer without great experiences of his mercifull goodnesse towards them yet wherein haue they greater experience thereof and wherein their soule more to reioyce then that in the time of their sicknesse he assisteth them with the comfort of his holy spirit and giueth them strength and patience to endure what he laieth vpon them and suffereth not their faith or their hope to faile but so prepareth them vnto him that come death come life they can willingly embrace either because they know that come death come life they are the Lords An especiall great goodnesse of the Lord towards his children Whereof they haue such triall in time of their sicknesse as that thereby not themselues alone but such as are about them are and may bee greatly comforted And sometimes no doubt they are sicke that seeing the goodnesse of the Lord towards them in time of their sicknes they may the rather praise the Lord for his goodnesse and studie to glorifie his name in the time of their health Not to trouble you with moe reasons hereof the last reason why the Lord visiteth his children with sicknesse is to put them in minde both of that sinne which dwelleth in them and also of their mortalitie For sicknesse is both the fruite of sinne and also the Harbinger of death For howsoeuer sinne be not the only cause wherefore sicknesse commeth yet is it alwaies a cause wherefore it is sent insomuch that we see when our Sauiour healed some that were sicke hee would say sometimes vnto them some be of good comfort thy sinnes are forgiuen thee Math. 9 2. In which speach he gaue them this note that sinne was the principall cause of their sicknesse and sometimes hee would say vnto them Behold thou art made whole sinne no more least a worse thing come vnto thee wherein in effect he told them that their sicknesse was a chasticement for their sinne And againe howsoeuer death doth not alwaies follow sicknes yet ought sicknesse alwaies to put vs in minde of our mortality Well it may be that those our houses of clay which in this or that sicknesse threaten to fall may for a time bee patched vp againe yet they which threaten now to fall at length shall fall and downe to the ground they shall be brought For as the Psal mist speaketh who liueth that shall not see death Psa 89 47. or who shall bee able to deliuer himselfe from the hand of the graue Of the dust of the earth we are and to earth we shall returne and so many sicknesses as we are visited withall should be vnto vs as so many remembrances both of that sinne which cleaueth so fast vnto vs and likewise of death which is the fruit thereof Thus then ye see the reasons why the Lord lieth this rodde of sicknesse vpon his owne children namely as a mercifull and louing father to reforme whatsoeuer error negligence or other fault is in them to keepe them backe as with a bridle from inordinate walking to make triall of their faith and patience to giue them triall of his mercifull goodnesse towards them and to put them in minde of sinne dwelling in them
businesse giues them best leaue Businesse belike they haue of greater importance then this and which they are more to regard then the saluation of their soules Others they turne their backs vpon the Preacher and stay they cannot or they will not I cannot but speake of it What an vnseemely thing was it when the last Lords day after the celebration of that holy sacrament of Baptisme which seeing the opportunitie was giuen might well haue beene celebrated after the Sermon but what an vnseemely thing I say was it to see so many then turne their backs and goe their waies some vpon that occasion and others therein keeping their wonted manner But take heede men and brethren how yee despise the word and turne your backs vpon it For howsoeuer now yee turne your backs vpon it Joh. 12.48 yet shall it iudge you in the last day If there be a fault in any of you studie to amend it and let the word of Christ dwell in you all plenteously and in all wisdome Rom. 1.16 For it is the power of God vnto saluation to euery one that beleeueth Receiue the Ministers of Christ in the Lord and harken vnto their message for the Lord. For though they be men that come vnto you yet are they men sent from the Lord and their words are to be heard not as the word of man but as it is indeede as the word of God Happy are yee if yee heare these things and meditate thereupon with fruit vnto your soules Blessed are they that heare the word of God and keepe it LECTVRE XLVII PHILIP 2. Verse 29. Receiue him therefore in the Lord with all gladnes and make much of such 30. Because that for the worke of Christ he was c. WIth all gladnesse This is the second manner of entertainment that the Apostle would haue giuen vnto Epaphroditus their Minister at his returne vnto them He would haue them to receiue him in the Lord and to receiue him with all gladnes that is with such gladnes as that both all should reioyce at his comming and that with an exceeding great ioy so that he would haue both their ioy to be vniuersall that all should reioyce for him as he had longed for them all and againe no ordinarie ioy but an exceeding great ioy as the same words are very well translated Iam. 1.2 What such ioy so vniuersall ioy so exceeding great ioy for their Ministers returning home in health vnto them Was Epaphroditus their Minister Was their Minister thus to be receiued Indeede this would make a man to doubt as the world goes now whether Epaphroditus were their Minister Enough for a noble man a great man one of the Peeres oâ— the Realme thus to be receiued A Minister thus to be receiued it is a scorne a meere iest Well let it seeme vnto thâ— world as it will a scorne and a iest the Apostle here we see would haue them thus to receiue their Minister and the Ministers of the Gospell are thus to be receiued euen with aâ— gladnesse so that all their people should reioyce and thaâ— with exceeding great ioy for them Esay 52.7 O how beautifull vpon the mountaines are the feete of him that declareth and publisheth peace saith the Prophet that declareth good tidings and publisheth saluation saying vnto Zion thy God reigneth Now of whom speaketh the Prophet this The Apostle plainely applieth this vnto the Ministers of the Gospell of Iesus Christ Ro. 10.15 They are they that declare and publish our peace and our reconciliation with God the Father by Iesus Christ his Sonne they are they that declare the good tidings of the full and free remission of our sinnes by the death and passion of Iesus Christ they are they that publish saluation vnto euery one that calleth vpon the name of the Lord departeth from iniquitie How beautifull then should their feete be vnto vs When they come vnto vs or when the Lord rather sendeth them vnto vs with what gladnesse should wee receiue them Surely I will tell you Consider that place yet a litle further The Prophet there speaketh first and primarily of the deliuerance of the children of Israel out of the captiuitie of Babylon and of them that should bring the message and gladd tydings therof With what gladnes then may we thinke would the children of Israell when they were in the land of their captiuitie receiue them that would bring them good tydings of their deliuerance out of captiuitie and returne vnto their countrie and ancient libertie Would not all of them receiue them with great gladnesse Would not all of them receiue them with exceding and vnfained ioy and reioycing With what gladnesse then should we receiue the Ministers of the Gospell of Christ Iesus who bring vnto vs most ioyfull tidings of a most blessed deliuerance out of the most wofull thrall and captiuitie that euer was euen out of the most tyrannicall captiuitie of sinne death and the deuill Surely we should receiue them with an vniuersall ioy we should receiue them with an exceeding great ioy we should all of vs be glad euen in our very soules for them euery way that we could we should testifie this our gladnes for them A good shew of such gladnesse many of the Iewes then gaue when Christ riding into Ierusalem on an Asse they spred their garments in the way and cut downe branches from the trees and strawed them in the way and cryed through the streets of Ierusalem and said Hosanna the sonne of Dauid Mat. 21.8.9 blessed be he that commeth in the name of the Lord Hosanna thou which art in the highest heauens Here were tokens as of great honor done vnto him so of great gladnesse for him that was the high Priest of our profession And the Euangelist S. Luke storying the same thing saith that the whole multitude of the Disciples reioyced Luk. 19.37.38 and praised God with a loude voice saying blessed be the King that commeth in the name of the Lord peace in heauen and glory in the highest places The whole multitude reioyced and that with no small ioy when they lift vp their voices and said Blessed be he c. So we read that when Philip came to Samaria Act. 8.5.6.8 preached Christ vnto them the people gaue heede vnto those things which Philip spake with one accord hearing and seeing the miracles which he did and it is said that there was great ioy in that Citie They heard Philip when he preached Christ vnto them they gaue heede to the things he spake and that with one accord and vpon this there was great ioy in that Citie So we read that when the Apostles passed through Phanics and Samaria Act. 15.3 declaring the conuersion of the Gentiles and no doubt strengthning the brethren also in the faith wherein they stood it is said that they brought great ioy vnto all the brethren no ordinarie ioy but a great ioy not vnto a small
the workes which go before and the workes which follow after faith For those are euill these are good workes those proceede from an impure heart these from an heart purified by faith those cannot please God these are pleasing and acceptable vnto God those are in iustice rewarded with death these are in mercy rewarded with life those euen the very best of them haue the nature of sinne and are wholly vnholy these are in part holy and may truely be called our inherent righteousnesse But for any part in that righteousnes whereby we are made righteous before God euen these workes which are the fruits of faith they haue no part at all in it They cannot hide or put away our sinnes they cannot endure the seueritie of Gods iudgement here they must giue place here they are to be iudged losse and dung The reason then why our very best workes are no part of our righteousnesse before God is because that in euery such view and examination of them they are to be iudged losse and euen dung So the Apostle counted such workes as he did euen then when he wrote these things and therefore much more are we to make the same account of whatsoeuer good workes we doe after that our hearts be purified by faith in Christ Iesus The exception which is taken against this doctrine from this place by some is this they say the Apostle doth not here speake of such workes as he did after he belieued but onely of such workes as he did before he belieued before his conuersion vnto Christ and therefore that hence nothing can be gathered against iustification by workes done after faith in Christ Iesus But how peruersly they falsifie the meaning of the Apostle your selues may easily iudge by that which already hath beene spoken For the Apostle hauing spoken in the former verse of such workes as he did before he belieued affirming of them that howsoeuer they seemed vantage vnto him before his conuersion vnto Christ yet afterwards hee counted them no vantage but losse for Christ his sake doth in this verse speake not onely of them but of all his workes generally whatsoeuer and whensoeuer done saying yea doubtlesse I thinke all things but losse c. It cannot be denied but that he spake in the former verse of such works as he did before he belieued And when he addeth vnto that this generall terme yea doubtlesse I thinke all things but losse doth he speak only of such workes as he did before Nay hauing spoken before of workes onely done before faith in this generall tearmâ— he includeth all workes both done before and after faith and iudgeth them all to be but losse and dung Againe as he said before that when once he came to the knowledge of Christ Iesus he counted those things losse which before seemed vantage vnto him so now he saith in the present that hee doth thinke all things but losse that he doth iudge all things to bee dung Which cannot otherwise be meant then of his present opinion and iudgement touching such workes as now presently he did Neither can it be said that is his present iudgement indeed but of such workes only as he did before he belieued For it is as himselfe saith his present iudgement as of such workes so of all workes generally the generall tearme being therefore added to comprise not onely those which hee had spoken of before but all others also For reply vnto which answere they crie out vpon vs for blasphemie and aâ—ke question vpon question to make some shew that they iustly charge vs with blasphemie For whereas we say that good workes done after faith are here meant by the Apostle and are iudged by him to be but losse and dung they aske whether we call the fruits of the spirit dung whether Paul gloried of dung when he said I haue fought a good fight I haue finished my course 2 Tim. 4. I haue kept the faith from henceforth there is laid vp for me a crowne of righteousnesse which the iust iudge shall giue me in that day What crown of righteousnesse is due vnto dung what iust iudge will vouchsafe to giue a crowne vnto dung what thankes wee owe vnto God for creating vs in Christ Iesus vnto good works if they be nothing else but dung And for conclusion they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked and neglected Thus they triumph in their iuglings and make a shew as if all they spake were Gospell whosoeuer said otherwise did nothing else but blaspheme But will ye see how they deceiue the world with a vaine shew of words wherein there is no substance All this faire flourish which they make is quickly beaten downe by that one distinction whereof I haue often told you and whereof they are not ignorant In good workes therefore we must vnderstand that there are 2. things to be respected the one their substance the other their qualitie The substance of the work I call the action it selfe is iudging the fatherlesse relieuing the oppressed defending the widow feeding the hungrie and the like The qualitie of the worke I call the confidence which men haue to be made righteous before God and to be saued by such workes Now these workes I say according to their substance are good as to iudge the fatherlesse to relieue the oppressed to defend the widow to feed the hungrie and the like are good workes holy workes workes commanded by God and workes rewarded by him But in respect of any confidence to be iustified before God by them or the like or to be saued by them they are to be iudged but losse and dung because as it is written he that reioyceth must reioice in the Lord which being so the answere to their demands is as possible as they thinke it impossible i. most easie 1. Therefore where they aske whether we call the fruits of the spirit dung we answere no. But we say that those good workes which according to the substance of the action are the fruits of the spirit are in respect of any merit or confidence to be reposed in them of righteousnesse or saluation by them to be iudged losse and dung Secondly where they aske whether Paul gloried of dung when he said I haue fought a good fight c. we answere no. He glorieth in his faithfulnesse and constancie in the worke of his ministerie not as putting any confidence of his righteousnesse or saluation in them for so they should be but dung but because he knew that his labour should not be in vaine in the Lord. Thirdly where they aske what crowne of righteousnesse is due vnto dung we answere none for the crowne of righteousnesse is due vnto our good workes not as they are from vs but as they are the worke of Gods spirit in vs neither so for any merit in them but only for his
through the faith of Christ c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith that he might be iudged by it and receiue his reward according to the merit of it This righteousnesse is sometimes called the righteousnesse of faith because by faith in Christ we are made partakers of this righteousnes sometime the righteousnesse of God because it is the meere gift of God who doth impute it vnto vs through faith in Christ sometimes the righteousnesse of Christ because it is his and onely inherent in him Hee would be found in that day hauing this righteousnesse Hence then I obserue that the righteousnesse whereby wee are accounted righteous before God is the righteousnesse of Christ or of faith or of God which soeuer ye will make it This also the Apostle hath euery where Rom. 3.24.25 We are iustified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Againe Gal. 2.16.3.11 know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ Againe that no man is iustified saith the Apostle by the Law Eph. 2.8.9 it is euident for the iust shall liue by faith And againe by grace are ye saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Yea euery where almost the holy Ghost witnesseth that we are accounted righteous before God not for our owne workes or deserts but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus This then is our righteousnes before God that God through faith in Christ Iesus imputeth not our sins vnto vs but imputeth Christ his righteousnesse vnto vs reckoning the righteousnesse of his obedience vnto the Law vnto vs as if wee had fulfilled the righteousnesse of the Law in our flesh and for the merits of his sufferings wiping all our sinnes out of his sight remembrance So that Christ his righteousnesse alone is our righteousnesse before God which because God doth impute vnto vs freely by his grace through faith therefore the Apostle saith it is God that iustifieth God then iustifieth his grace onely moueth him not any of our workes Christ and his righteousnes is the righteousnesse whereby we are iustified faith is the instrument whereby onely wee are made partakers of his righteousnesse I know that there are dogges which barke against this truth affirming that the righteousnesse whereby we are iustified is not only imputed vnto vs but inherent in vs. But this one place may serue to descrie this their madnesse It is of God imputed by him vnto vs therefore not inherent in vs. It is through faith therefore not inherent in vs. It is through the faith of Christ therefore really inherent onely in Christ It is not our owne but onely by faith in Christ therefore not really inherent in vs. If they vrge the Apostle Iames his authoritie to proue that the righteousnesse whereby we are iustified is inherent in vs because he saith that a man is iustified by workes we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith so that the Apostle maketh not workes in that place the causes but onely the fruites and effects of iustification If they reply that it is a sufficient proofe that we are iustified by workes because we are iustified by faith which is a worke we answer that iustification is attributed to faith because of Christ and his righteousnesse which it receiueth not because it is a worke of ours For as it is a worke of ours so it is not without some doubting but is imperfect as also our knowledge and loue are and so iustification is not attributed vnto it but onely as it taketh hold vpon Christ Iesus and his righteousnesse which is our perfect righteousnesse Whatsoeuer therefore they say lâ—t vs know that the righteousnesse whereby we are accounted righteous before God is only inherent in Christ Iesus and is not ours but only by imputation inasmuch as God doth impute it vnto vâ— through faith in Christ Iesus Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone but by workes also Rom. 8.1 And seeing it is Christ his righteousnesse alone whereby we are made righteous before God let vs reioyce in Christ Iesus alone and let vs iudge all our best workes whatsoeuer to be dung that we may be found in that day not hauing our owne righteousnesse c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits Too much cannot be taken from man neither can too much be giuen vnto Christ for he is all in all vnto vs our wisedome and righteousnesse our sanctification and redemption he is the reconciliation for our sinnes by him and through him and for him we haue all that we haue and vnder heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus Let vs therefore giue vnto him that which is due vnto him let not man rob him of his honour Let vs follow after peace and holinesse and righteousnes and euery good worke and let vs know that thiâ— labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace thâ—ough faith not imputing our sinnes but Christ his righteousnesse vnto vs and so making his righteousnesse ours as our sinnes were made his to wit by imputation only To knit vp the last obseruation in a word will you know how to be found in Christ in that day A matter worthy your knowledge For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it And thus farre the matter goeth hard with vs all being all of vs full of vnrighteousnesse and vngodlinesse What is then the righteousnes wherein we must be found to be iudged by it in that day Not our owne for that would sinke vs deep but the righteousnesse of Christ Iesus How shall we be found it this righteousnesse in that day If wee renounce all confidence in our owne righteousnesse as losse and dung and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes but
the one a contemplatiue and knowing knowledge .i. such a knowledge as whereby we know that Christ is the onely begotten sonne of God that he was sent into the world to saue sinners that he was crucified that he died that he was buried that he was declared mightily to be the sonne of God by his resurrection from the dead that he was highly exalted and had a name giuen him aboue euery name c and whatsoeuer else the scriptures of God doe storie of him Such a knowledge of Christ was that which the Samaritans had by the saying of the woman which testified of him saying Ioh. 4.39 he hath told me all that euer I did and such a knowledge the Physitian hath of his physicke and the vertue thereof by relation of others and by reading in his bookes The other knowledge of Christ is an experimentall and feeling knowledge of Christ whereby we feele know in our own soules that he is such a one as the scriptures describe him to be that he is made of God vnto vs wisdome and righteousnesse sanctification and redemption that he died for our sinnes and rose againe for our iustification Such a knowledge of Christ was that which the Samaritans had when they had heard Christ themselues 42. and so knew that this was indeede the Christ the Sauiour of the world and such a knowledge of Salomons wisdome and prosperitie the Queene of Sheba had when shee had seene it with her eies and heard it with her eares and such a knowledge the Physitian hath of his physicke and of the vertue thereof when he hath had experience of it in himselfe Now when the question is here asked whether Paul did not know Christ because he saith that I may know Christ we must vnderstand that the Apostle doth not here speake of the former sort of the knowledge of Christ for it is out of all question that he that had preached Christ among the Gentiles so many yeares that had planted so many Churches in the faith of Christ knew whatsoeuer the scriptures of God did witnesse of Christ But the Apostle here speaketh of that experimentall and feeling knowledge of Christ whereby we feele and know in our own soules that such as the scriptures describe him to be such he is vnto vs. What then Had not the Apostle this experimentall and feeling knowledge of Christ It is not to be doubted but that this holy and elect vessell of God had this same feeling knowledge of Christ Iesus How then would he be found hauing the righteousnesse of Christ which is through faith that he might know Christ It is not simply meant that he would be so found that he might haue that feeling knowledge of Christ but that he might grow vp daily more and more with all godly increasing in that feeling knowledge of Christ He would be found righteous with the righteousnesse which is of God through faith that he may daily grow vp with all godly increasing in this feeling knowledge of Christ Whence first I obserue what knowledge of Christ it is which all Christians should principally long and thirst after and that is that they may know Christ with such a feeling knowledge as that they feele and know by experience in their owne soules the infinite treasures of wisdome and knowledge and saluation that are hid in him for them for this is the sauing knowledge of Christ to know him not onely to be a Sauiour but to be our Sauiour Many there are that know Christ to be the sonne of God to be the Sauiour of the world to haue payed the price of mans sinnes by his one oblation of himselfe and to be hee that is appointed iudge both of the quicke and dead in that day Many there are that can and do speake of his praises in the great congregation that preach vnto others the infinite treasures of wisdome knowledge and saluation that are hid in him that talke of his saluation from day to day that speake as if they had all knowledge and vnderstanding and knew Christ as well as the best Many I say such there are and I wish that the number of them were far greater then it is But yet here is not all that knowledge of Christ that we should long and thirst after For thus farre many come whose knowledge is nothing else but the increasing of their iudgment and condemnation as the Apostle plainely witnesseth where he saith Heb. 6.4 5 6. that it is impossible for them which were once lightened and had tasted of the heauenly gift c and likewise the Apostle Peter where he saith that if they that haue once escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ be yet againe tangled therein and ouercome their latter end is worse then the beginning By both which places it is plaine that men may haue a good measure of the knowledge of Christ whose end notwithstanding is death and damnation We must therefore long and thirst after a farther knowledge of Christ This is the sauing knowledge of Christ Iesus that we know that wee are the sonnes of God that he died for our sinnes and rose againe for our iustification that he is made of God vnto vs wisdome and righteousnesse and sanctification and redemption that he is the reconciliation for our sinnes that he sitteth at the right hand of God to make request for vs that an inheritance immortall and vndefiled and that fadeth not away is reserued in heauen for vs. To haue such a feeling knowledge of him as that by our owne experience in our soules we finde in our selues the fruits of his sufferings the comforts of his promises the riches of his mercies knowing by the testimonie of the spirit witnessing vnto our spirit that what righteousnesse hee hath fulfilled for his children he hath fulfilled for vs what benefits of saluation he hath purchased for his children he hath purchased for vs what promises he hath made vnto his children belong vnto vs what ioyes he hath prepared for his children are reserued for vs this is that knowledge which passeth all knowledge this is that knowledge which is that sauing knowledge this is that knowledge which we must long and thirst after 1 Ioh. 3.14 By this knowledge it is that Iohn saith We know that we are translated from death vnto life because we loue the brethren 5.15 and againe We know that he heareth vs in whatsoeuer we aske and we know that we haue the petitions that we desire of him 19.20 and againe We know that we are of God we know that the sonne of God is come and hath giuen vs a minde to know him which is true How knew the Apostle these things He felt the comforts of these things in his owne soule his owne heart did leape within him reioycing at these things O my brethren try and examine your hearts how many of you haue
exercised And againe Peter speaking to this purpose â—aith Wherein ye reioyce 1 Pet. 1.6.7.4.13 though now for a season ye are in heauiâ—esse that the triall of your faith being made much more precious â—hen gold that perisheth though it be tried with fire may bee found â—nto your praise and honour and glory at the appearing of Iesus Christ These and many moe reasons the holy Ghost comâ—endeth vnto vs in the holy Scriptures wherefore wee should â—eioyce in afflictions and why wee should count them a vanâ—age vnto vs. Art thou then afflicted and brought low through any opâ—ression through any crosse or trouble There hath no tenâ—ation taken thee but such as appertaineth to the children of God If thou belong vnto him he thus afflicteth thee that he may keepe thee in obedience vnto his will that hee may trie thy faith and thy patience that thou maist know his loue towards thee that thou maist be made like vnto him and that after thou hast suffered with him thou maist also reigne with him Wheat by the flaile is purged from the chaffe flowre by the seiue is purged from the branne and gold by the fire â—s purged from the drosse If we will be good wheat for the Lord his barne the flaile must go ouer vs and wee must be winowed If we will be fine floure wee must be boulted and sifted if we will be pure gold we must bee purged in the fire Onely let our care be that we suffer not as euill doers but as Christians for Christ his sake for the good of his Church O Lord as thou hast by the death of thy Sonne destroyed the death of sinne and by his c. LECTVRE LIX PHILIP 3. Vers 10.11 And the fellowshippe of his afflictions and be made conformable to his death if by any meanes I may attaine c. OH but thou wilt say that thine afflictions thy troubles and thy sorowes are exceeding great and vnsupportable Looke vpon Iobs afflictions in his goods in his children in his owne person He had 7000. sheepe and 3000. Camels and 500. yoke of oxen and 500. she asses and of all these he was quickly depriued some the Shebeans some the Chaldeans tooke away violently and some the fire of God consumed and burnt He had also seuen sonnes and three daughters and a very great familie and these all were slaine at once by the fall of a house Himselfe likewise was smitten with sore boyles from the sole of his foote vnto his crowne so that he sate downe in the ashes and tooke a potsheard to scrape himselfe withall His wife which should haue beene his helper bid him blaspheame God and die His friends which should haue comforted him encreased his sorowes so that euery way he was most grieuously afflicted Compare now then thine afflictions and sorowes with his and see what comparison there is betwixt them for greatnesse and grieuousnesse And if the Lord blessed his last daies more then the first in goods and in children and in euery good blessing then let not thy great affliction trouble thee but hope thou in the Lord and abide patiently on him and he shall make thy way to prosper Againe looke vpon Christ persecuted Christ euen from his birth forced to flie euen then into Egypt for feare of Herod tempted Christ by the Deuill in the wildernesse poore Christ not hauing a houâ—e to put his head in betrayed Christ by the hands of one of his owne Disciples afflicted Christ so that his sweat was like drops of bloud trickling downe to the ground punished Christ so that he cried my God my God why hast thou forsaken mee crucified Christ euen between two theeues What are thine afflictions thy sorowes in comparison of thy Christs He hath seasoned all thine afflictions and thy sorowes with his so that be they neuer so great thou shouldest not be troubled therewith Oh but they come so thicke vpon thee one on the necke of another that thou art not able to looke vp What come they thicker vpon thee then vpon Iacob the Patriarch Of whom we read first that he fled to Laban least his brother Esau should kill him when he was with Laban hee dealt ill with him and changed his wages tenne times when he went from Laban Laban pursued him and if the Lord had not forbid him would surely haue hurt him when hee had escaped Laban then he was againe in great danger by his brother Esau when hee had escaped that danger then his daughter Dinah was rauished and his sonnes Simeon and Leuie slew the Shechemites and brought him into great danger there when he went from thence his wife Rahel in the way died in trauell soone after Reuben his eldest sonne went vp vnto his fathers bed and lay with Bilhah his fathers concubine Could sorowes well come thicker vpon a man Iobs sorowes likewise how thicke came they vpon him A messenger came to Iob and said the oxen were plowing Iob. 1.14 and the asses feeding in their places c. to vers 20 Anon after this he was smitten with sore boyles in his owne person as we haue heard when he was so his wife came and spake as we haue heard and then after her came his miserable comforters If thy sorowes then come thicke vpon thee thou seest that nothing doth befall thee but such as appertaineth to the children of God Tarie thou therfore the Lords leasure be strong and he shall comfort thine heart Oh but thou hast waited long and yet dost finde no case What longer then Dauid waited for the kingdome of Israel after that he was annointed King ouer Israel by Samuel After he was annointed by Samuel hee waited in great affliction persecution and perill many yeares before he reigned ouer Iudah and after that hee waited seuen yeares and a halfe before he rigned ouer Israel Hast thou waited longer then Christ himselfe did He was full of sorowes all his life long Thou maist not prescribe God a time thou must in patience possesse thy soule Heauinesse may endure for a night but ioy commeth in the morning And what if it come not the next morning what if it come not the next week the next month the next yeare nay what if thy daies bee consumed with mourning O in the morning when his glory shall appeare thou shalt be glad and reioyce For the present thy faith and thy patience is exercised and for the present it is grieuous but afterwards it bringeth the quiet fruite of righteousnesse vnto thee that art exercised thereby Oh but thou wilt say what comfort can I haue in the meane time seeing he afflicteth mee as the wicked and maketh no difference betweene me and the wicked Oh but thou art much deceiued He afflicteth thee and he afflicteth the wicked and it may be with like afflictions but yet not in like sort Hee afflicteth thee as a father him as a iudge thee in mercy and in loue him in anger and displeasure thee for thy
instruction Not as though c. Here you see that the Apostle acknowledgeth that as yet hee had not attained to the full knowledge of Christ to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe to a perfect fellowship of Christ his afflictions He laboured to attaine to the resurrection of the dead in glory by communicating with Christ in his afflictions by dying vnto sinne and liuing vnto God through the power of Christ his death and resurrection by knowing Christ with a feeling knowledge of him in his owne soule But hee saith that he hath not yet perfectly attained vnto these thing◠whereby he might attaine vnto the resurrection of the dead And he amplifieth it by this particle Now saying that now be had not attained vnto these things now that hee had shaken off all impediments and hinderances vnto perfection in these things now that he had renounced all confidence in his owne workes and in all things without Christ now that he laboured to attaine to the knowledge of Christ in his owne soule to the knowledge of the vertue of Christ his resurrection to the knowledge of the fellowship of Christ his afflictions in himselfe if by any meanes he might attaine to the resurrection of the dead yet not as yet he had attained to the full knowledge of Christ in himselfe to a thorow-feeling of the vertue of Christ his resurrection in himselfe to a perfect fellowship of Christ his afflictions My obseruation hence is that all the faithfull children of God how plentifully soeuer endowed with the knowledge of Christ the hatred of sinne the loue of righteousnesse the fellowship of Christ his afflictions yet only know Christ in this life in part onely die vnto sinne and liue vnto God and are partakers of Christ his afflictions in part not one that perfectly knoweth Christ that perfectly feeleth the vertue of Christ his death and resurrection in himselfe that is perfectly partaker of Christ his afflictions For is it not a good reason Paul that holy Apostle of Christ Iesus that chosen vessell of God to beare Christ his name before the Gentiles and Kings and the children of Israel aged Paul that had begotten many in the faith and knowledge of Christ Iesus that had now long borne in his body the dying of Christ Iesus that had his conuersation in heauen that had suffered more then all the rest he I say knew Christ and the vertue of his resurrection and the fellowship of his afflictions onely in part not perfectly therefore none of all the faithfull children of God in this life either knowes Christ or dies to sinne or liues to God or is conformed by afflictions and sufferings vnto Christ his death perfectly but only in part Yes surely the reason holds most strongly Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God Now the reason why in this life our knowledge our loue our faith our death vnto sinne our life vnto God our whole obedience all our righteousnesse all our holinesse is in part only why these things in this life are not perfect in any of the children of God the reason I say is because our regeneration and sanctification in this life are not perfect wee are not perfectly renewed in the spirit of our mindes God giueth vnto vs the spirit by measure Joh. 3 34. Rom. 12.3 for vnto Christ alone hath God giuen the spirit without measure but vnto euery one of vs hee hath giuen the spirit by measure Hee is made of God vnto vs wisdome and righteousnesse and sanctification in him dwelleth all the fulnesse of these things plentifully and of his fulnesse we all receiue not fulnesse of his fulnesse but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces wherewith then only wee shall be filled when mortalitie shall put on immortalitie and when corruption shall put on incorruption Which the Apostle also witnesseth where hee saith 1 Cor. 13.12 that now wee see through a glasse darkly but then shall wee see face to face now wee know in part but then shall wee know euen as wee are knowne no◠in this life in part and imperfectly and then onely when wee shall see Christ face to face shall we know him perfectly For when that which is perfect is come then shall that which is in part be abolished but not before Neither is it only so in our knowledge but in our faith in our loue euen in our whole obedience Paul himselfe while he liues shall haue messenger of Satan to buffet him hee shall haue prickes in the flesh and hee shall feele a law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne which is in his members Here then first is notably confuted that imaginarie perfection which some dreame that the children of God may haue in this life This holy Apostle attained not vnto the perfection either of the knowledge of Christ or of obedience vnto his will what perfection then can there be in any of Gods children in this life They say that no man indeede can attaine to that absolute perfection either of that knowledge or of that righteousnesse which shall be in heauen but that they may attaine vnto such perfection as is required in this life As if either God might not require of vs in this life such perfection as he gaue vnto vs in our creation or as if where such remnants of sinne and ignorance are as sticke fast vnto vs there could be such perfection Gal. 3.22 For I demand hath God concluded all vnder sinne The Apostle Paul saith so and Iohn likewise saith 1 Ioh. 1.8 that if wee say wee haue no sinne wee deceiue our selues and the truth is not in vs. What perfection then where there is such transgression Againe did not God create vs after his owne image in righteousnesse and true holinesse without sinne or ignorance or any such thing It is cleere and cannot be denied And what was our perfection then Now that ignorance hath blinded vs and sinne hath defiled vs haue we such perfection now Or may not God require such perfection of vs now in this life How did wee lose it Was it 〈◊〉 by our owne default And may not then God require it of v◠True it is he cannot haue it of vs because we haue lost it B◠because wee haue lost it should wee not haue it Yes surely wee haue lost it but wee should haue it and therefore he may require it of vs wee should haue it but wee haue lost it therefore is the punishment due vnto vs for it True it is wee are often exhorted to be perfect but those exhortations onely shew vnto vs what perfection should be in vs not what perfection is in vs. Yea the whole Law is a perfect rule not of
one thing I doe c. In these words the Apostle repeateth the signification of his incessant and earnest following after that perfection which before hee said he had not yet attained vnto which was the latter member of the former verse The manner of speech which here he vseth is borrowed from the qualities of them that runne in a race And hee remembreth three especiall qualities of runners whereby he maketh proofe of his incessant and earnest following after the perfection of the knowledge of Christ The first is that they neuer looke backe to marke how much ground they haue already runne the second is that they still keepe their eyes vpon the marke that is before them and still runne towards it the third is that they still remember for what prise they runne and therefore so runne that they may obtaine the prise In all which qualities the Apostle professeth that hee matched the best runners in his Christian race for as runners neuer looke behinde them so hee saith that he did not onely neuer looke backe at the things behinde him but hee quite forgot all thâ—â— was past so farre was he from thinking of any merit for ought that he had done were it neuer so good Againe as runnes haue alwayes their eye vpon the marke before them and still runne towards it so hee saith that hee did endeuour himselfe vnto that which was before still labouring as if he would euery foot stretch out his armes to catch hold of the marke and that he still followed toward the marke neuer intermitting his course but if he fell vp againe and to it Lastly as runners make haste vnto the marke for the prise that they may obtaine so hee saith that hee ceased not running towards the marke for the prise of immortalitie with Christ in the heauens by God which had called him in Christ Iesus So that yea seâ— the Apostle here signifieth his most eagre pursuit without intermission after perfection in the knowledge of Christ which only he should haue in the heauens when after his race in thâ—â— life ended he should raigne with him for euer and euer Noâ— let vs see what wee may hence obserue for our instruction 〈◊〉 our Christian race vnto perfection and immortalitie in the â—eauens And first it is not vnworthy the noting that the Apostle â—assing from the one member vnto the other saith But one â—â—ing I doe whereby he implieth thus much that hauing not â—ee attained vnto perfection hee thought it a very necessary â—hing for him to follow after it with all diligence and without â—ll intermission One thing I doe and that one thing I count â—ecessary What is that I forget that which is behinde c. â—o know Christ perfectly that is my labour and the prise for â—hich I runne Whence I obserue that there is one thing neâ—essary for all Christians which is that acknowledging our â—â—ant of perfection in the knowledge of Christ we still runne â—orward from perfection to perfection till we become perfect â—hâ—n in Christ Iesus For this wee must know that our whole â—ife is a way and race wherein we must walke and runne from â—mperfection towards perfection and that in the whole race â—f our life it is not for vs to looke backe or to stand still but one thing is necessary euen that wee still runne towards perâ—ection which is the marke set only at our races end The necessitie of this one thing our Sauiour shewed when he said vnâ—o Martha Martha Martha Luk. 10.41.42.39 thou art carefull and troubled about many things but one thing is needfull Mary hath chosen the better part Why What had Mary chosen She troubled not her selfe with other matters but she sate her downe at Iesus feet and heard his preaching Mary sate downe and Martha ranne vp and downe being cumbred about much seruing but yet Mary ranne in the Christian race when shee sate her downe at Iesus feet and heard his preaching Shee followed after the knowledge of Christ and of that our Sauiour said that one thing was needfull But how needfull this one thing is not many of vs consider Many Marthaes but not many Maries Many of vs are troubled about many things wee haue many irons in the fire much businesse to occupie our heads withall many guests to looke vnto a great familie to care for indeed so much we haue to doe that if Iesus be preaching in his Minister wee cannot come to heare him Not many of vs that with Mary will leaue all our other businesse if Iesus bee preaching in his Minister and come and heare him For to note this by the way yee may not imagine that Mary was any idle huswife or that shee sequestred her selfe wholly from all things of the world and gaue her selfe only to reading and hearing of the word preached but this was her commendation that when Iesus came vnto their house and being come beganne to preach shee would not lose the opportunitie but straightway left all her other businesse and sate her downe at Iesus feet and heard his preaching And this was the one thing that was needfull that when he was preaching shee should come and heare him Other things shee might doe at other times but now shee was to doe this But not many of vs consider this for when Iesus comes into our houses almost in his Ministers preaching so that if wee will but come out of our doores to heare him wee may sit downe at his feet and heare his preaching yet wee cannot attend it either wee haue no leisure or else wee haue no list Some of vs looke backe vnto the things of the world others of vs stand and loue to stand in the market all the day idle others of vs thinke that wee haue runne well and that we may now well breathe at least a while but the smallest some of vs runne still forward and grow from grace to grace Well let vs at length with our Apostle count our selues that wee haue not attained to that wee should and this one thing which is needfull let vs doe let vs forget that which is behinde I forget c. Here I note the Apostles running in his Christian race after that one thing which was needfull whereunto he had not yet attained and therein the manner how be did runne in his Christian race Like a good runner he ranne and neuer looked behinde him nay he forgat that which was behinde he neuer minded or thought of any thing that was behinde him of any thing that he had done Yea indeed forgat hee all both the good and the bad things which hee had done Psal 51.3 Gal. 1.13 Dauid did not so for he said that his sinne was euer before him yea and himselfe often speakes of his persecution of the Church True indeed and good it is that wee should not forget our sinnes against our God for the remembrance of our sinnes is both good to humble vs and to represent vnto vs Gods
in mercy by God that hath called vs in mercie and giuen 〈◊〉 in Christ Iesus by God that hath called vs in Christ Iesus to be partakers of his glory Here then behold and wonder at the louing kindnesse of our God We must runne and we shal be very well rewarded For if we runne albeit we can merit nothing by our running because when we haue done what we can we are but vnprofitable seruants yet in mercie will he giue vs an euerlasting crowne of glory A good reward for a meane seruice performed but meanely by him that runnes the best And therefore the greater the goodnes of our God who giueth such reward in mercie where there wanteth all merit The mercie of our God should stirre vp our thankfulnes vnto our God and the great reward which in mercy he doth giue should make 〈◊〉 runne the waie of his commandementes Rom. 8.18 All that euer wee can doe or suffer is not worthy of that glory which shal be shewed vnto vs. Yet if we suffer willingly for Christ his sake and doe the workes of our calling he will in mercy giue vnto vs an incorruptible crowne of glory Let our mouthes thereâ—â—re be filled with his praise and honour all the day long who â—â—ere there wanteth merit sheweth such mercie And if duâ— or loue cannot preuaile with vs yet let this inestimable â—â—ward perswade vs to runne the way of his commandeâ—entes In a word we know that our labour shall not be in â—ine in the Lord. Let vs therefore abound in euerie good â—orke and let vs runne with patience the race that is set beâ—â—re vs. The next and last thing which hence I obserue is that as â—od hath chosen vs in Christ Iesus so hath he called vs in â—hrist Iesus Ephes 1.4 The former appeareth by the Epistle to the Eâ—â—esians the later by this place of our Apostle and many oâ—â—ers Yea Christ Iesus alone it is in whom and for whom â—â—d hath blessed vs with all spirituall blessing in heauenly thinges 3. 〈◊〉 the Apostle both speaketh there and manifestly sheweth â—oth there and elsewhere For in him are we predestinate 〈◊〉 him are we chosen in him are we called in him are we aâ—â—pted in him are we iustified in him are we sanctified and 〈◊〉 him through hope are we glorified and in him are all â—e promises made vnto vs both of the life present and of â—at that is to come If we had beene called in Peter or in â—aule or in Moses then might we haue belieued in them â—nd lookt vnto them as vnto the marke that is set before vs. â—ut now that we are called in Christ Iesus we are to belieue in â—â—m and alwaies to looke towardes him in the whole course â—f our life In him we haue all thinges and in him shall our â—â—y bee made perfit Let this then teach vs to reioyce onely in Christ Iesus in â—hom onely wee are called and in whom onely wee are â—lessed In our selues we are nothing else but bondslaues of â—atan Children of wrath a naughty and crooked nation vnâ—ble altogether to thinke or speake or doe any thing that is â—ood abominable disobedient vnto euery good worke reâ—robate and not onely neare vnto cursing but cursed But in â—ur Christ Iesus we are freede from sinne and condemnation â—nd made the seruants of righteousnes and heires of saluation â—â—d in him we are called vnto that high calling to be the sons of God and haue all the priueledges that belong vnto the sonnes of God Let vs therefore reioyce in him alwaie let our songs be made euer of him and dayly let vs praise him Let vs iudge whatsoeuer is best to be but dung for the excellent knowledge sake of him and let vs in all thinges grow vp in him c. LECTVRE LXIV PHILIP 3. Vers 15.16 Let vs therefore as many as be perfect be thâ—â—â—â—ded and if ye be otherwise minded God shall reueale c. NOw the Apostle hauing thus in particular told the Philippians what he thought of Christ and likewise of all things without Christ 〈◊〉 goeth from the particular vnto the generall and exhorteth that this truth which he haâ—â— professed may be generally receiued and approued And if any of them will not happily presently receiue this truth yet he signifieth his hope that God will afterwards reueale it to them that they may embrace it wiâ—h him and in the meane time till God reueale it and make it knowne vnto them he exhorteth that such grounds of the truth as already they had might with one accord be receiued and maintained This I take to be the generall meaning of these words in these two verses Now let vs yet a little more particularly sift and examine the meaning of them Let vs saith the Apostle c. This speech yee see is exhortatiue in that he saith let vs be thus minded and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle vnto the Philippiâ—â—â—â— generall in that he saith Let vs therefore as many as be perfeâ—â— and ye see that it is to bring ouer his own priuate example vnâ—o a generall doctrine in that he saith Let vs therefore as many â—â—s be perfect be thus minded Let vs therefore therefore why euen because I your Apostle by whom ye haue beleeued am â—hus minded as I haue told you let vs therefore as many as bee perfect be thus minded Thus minded How to renounce all confidence in the flesh to iudge all our owne righteousnes by workes whatsoeuer to be but dung to reioyce only in Christ Iesus and his righteousnesse which is through faith to thirst after the knowledge of Christ and of the vertue of his resurrection and acknowledging our want of perfection in the knowledge of Christ incessantly to runne forward in the Christian race vnto perfection forgetting that which is behind and endeauouring our selues vnto that which is before and following hard towards the marke for the prize of the high calling of God in Christ Iesus let vs be thus minded euen as many of vs as be perfect Yea but who were those were there any such Did not the Apostle immediately before deny that he was perfect How then doth he now say let vs as many as be perfect c. We must vnderstand that the Apostle doth not here speake of any that were perfect indeed either in knowledge or in obedience but he speaketh partly vnto those that thought they were perfect and partly vnto those that by their holy walking shewed that they were in the way to perfection that both they that thought themselues perfect and they likewise that by their holy walking shewed plainely that they were in a better way to perfection than others would thinke as he did touching the points before mentioned and controuersed betwixt him and the false Teachers Yea but is not his exhortation generally vnto all Why then doth he require it of them that
word of the Lord preuaile with his children to runne after such holy duties as bring with them an incorruptible crowne It is a shame that the children of darknesse should thus ouergo the children of light in their generation Let not the vaine promises of the world preuaile more with them to draw them vnto worldly vanitie then the sure promises of the Lord with vs to draw vs vnto Christian pietie Let vs not despise the mercie of the Lord but as dutifull children let vs follow after that whereunto by louing promises he doth so prouoke vs as parents are wont to do their children If he onely required it we were to do it How ought we then to bestirre our selues when he promiseth great blessings for doing that we should Let vs then hearken when he promiseth and surely waite for what he promiseth Secondly from the thing promised in that it is said that the God of peace shall be with them to giue them peace outward and inward with God in their soules and in the world if they will thinke on and do those things whereunto he exhorteth them I obserue what the fruit of innocencie pietie and holy walking with God and men is the God of peace shall be with such as so walke to giue them his peace Be perfect saith the Apostle be of good comfort be of one minde 2. Cor. 13.11 liue in peace and the God of loue and peace shall be with you In which words the Apostle in few words compriseth the summe of that Christian pietie and duty which he requireth of the Corinthians and withall sheweth that this fruit shall follow vpon the performance thereof the God of loue and peace shall be with them that his loue being shed abroad in their hearts by the power of the Spirit they may be fulfilled with that peace which passeth all vnderstanding Will we then haue the Lord to be present with vs by his grace Will we haue the God of peace to be with vs to giue vs his peace Then must we liue soberly and righteously and godly in this present world and whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust c. we must thinke on them and do them For so the God of peace shal be with vs if we walke with God and with men as we ought thinking on doing such things as are good accompany saluation Where withall we must know that this fruite of Gods presence this blessing of peace by the God of peace followeth not vpon the merit and worth of any performance of any Christian piety or duty which we can thinke on or do for could we do more by much then we are able to do yet should we do but that onely which is our duty to do as before I told you And where nothing but duty is performed what merit is there for the performance Nay whatsoeuer good we do or possibly can do it is so polluted by the filthinesse of the flesh and of the spirit wherewithall we are defiled that if it be weighed it will be found too light in it selfe to deserue any good at the Lords hand Not one straight line that we draw but all our paths are crooked and all our righteousnesse is as filthy clouts Esay 64.6 So that no merite but of death which is the due reward of sinne Rom. 6.23 How then is it that this fruit of Gods presence this blessing of peace by the God of peace followeth our performance of Christian piety It is not of merite but according vnto promise For as in this place ye see he hath promised such fruite to follow such holy walking He then which hath promised being not as man that he should lie or as the sonne of man that he should repent but being faithfull in his promise giueth such grace where there wanteth merit euen because he hath promised And if we keepe the condition the promise shall surely be fulfilled if we thinke on and do these things which we haue heard and learned then the God of peace shal surely be with vs because he hath so promised Do I say if we keepe the condition if we thinke on and do these things which we haue heard and learned Yea I say so but here see the mercie of God He imposeth a condition vpon vs he requires a duty of vs to thinke on and do these things And what is it in vs to keep the condition is it in vs to thinke on and do these things Nay our Apostle plainly telleth vs 2. Cor. 3.5 that we are not sufficient of our selues to thinke any thing that is good as of our selues but our sufficiencie is of God Ill enough we can thinke of our selues for in our selues all the imaginations of the thoughts of our hearts are onely euill continually Genesis 6.5 but we cannot thinke any thing that is good as of our selues What not thinke How then can we do the thing that is good Our Apostle tells vs Phil. 2.13 that it is God that workes in vs both the will and the deede euen of his good pleasure So that if we desire any thing that is good or do any thing that is good it is God that workes in vs both the good desire and the good deed To the point then the Lord imposeth a condition vpon vs and he alone enableth vs to the performance of the condition he requireth of vs to think on and to do those things which are true honest iust c. and he alone suggesteth vnto vs both the thinking on and the doing of these things and he saith vnto vs If ye walke in my Lawes c. and be alone maketh vs to walke in his Lawes and worketh in vs whatsoeuer thing is good So that when the Lord maketh good his promises vnto vs and crowneth vs with rich graces according to his promise he onely crowneth and graceth his owne workes which he hath wrought in vs. Thus then ye see that so the God of peace shall be with vs if we thinke on and do whatsoeuer things are true c. not that eyther the merit of our Christian and holy walking procureth that promise of the Lord or that it is in vs to performe the condition that so we may receiue the promise But it is the Lord that worketh in vs both to thinke on and to do these things and that bindeth himselfe by promise to be with vs if we thinke on and do these things and therefore if we thinke on and do these things he will be with vs because he hath promised Hence then let vs learne what shall be vnto them that do do not thinke on nor do whatsoeuer things are true c. euen whatsoeuer things they haue learned and receiued and seene in their Ministers and Teachers namely this The God of peace shall not be with them Esay 48.22 There is no peace sayth the Lord to the wicked And againe The wicked saith the Prophet
our estate whatsoeuer it is The Apostle had learned this lesson by his owne long experience we haue precept and example and experience to teach vs this lesson 1. Tim. 6.6.7.8 Godlinesse saith our Apostle is great gaine if a man be content with that he hath For we brought nothing into the world and it is certaine that we can carrie nothing out Therefore when we haue food and raiment let vs therewith be content Where first to the commendation of contentment he shewes it to be the fruite of godlinesse For as godlinesse hath this honour to be the onely great gaine of Christians so hath it this fruite that the man that is godly is content with that he hath Secondly is set downe the reason which might and should make vs to be content with that we haue For we brought nothing into the world c. Thirdly is set downe an exhortation vnto contentment which may and ought to be vnto vs a precept that when we haue food raiment we should therewith be content To the like purpose is that part of our blessed Sauiours Sermon Mat. 6. where in earnest maner and by many arguments he disswadeth vs from carefulnesse for food and raiment For what else in effect is all that but a precept to be content with that we haue and to depend vpon the Lord his prouidence for the rest But if we had no precept or exhortation at all the very example of our Apostle might and should preuaile with vs. For so he had taught vs in the former Chapter Phil. 3.17 where he saith Brethren be followers of me and looke on them which walke so as ye haue vs for an example He then being content with his estate whatsoeuer it was we should looke on him and likewise be content with our estate whatsoeuer it be Whereunto might also the examples of our blessed Sauiour and of all that haue liued godly in Christ Iesus be added For all the godly were alwayes content with whatsoeuer state they had and if they were not content they were not godly discontentment being as great an enemie vnto godlinesse as any But what needeth more to this purpose then the experience of Gods children euen at this day For this so many as feare the Lord learne by continuall experience at this day that be our feete pinched in the stockes with Ioseph or suffer we famine with the holy Patriarks or be we persecuted by cruell tyrants with Eliah or be we spoiled of all that euer we haue by theeues or by fire with Iob or be we destitute of wealth friends and very necessaries for the maintenance of this life or tempted afflicted and tormented with the faithfull children of God in the Primitiue Church yet still the Lord careth for vs and by his will all these things happen vnto vs and as he seeth it good he deliuereth vs out of all our troubles I haue bene yong saith the Prophet Dauid Psal 37.25 and now am old yet neuer saw I the righteous forsaken nor his seed begging their bread In which place the Prophet bringeth in his owne experience to shew that the righteous are not forsaken at any time of the Lord though sometimes they may seeme to be forsaken neither do their posteritie beg their bread as driuen to any exigent further then the Lord seeth it to be for their good and his owne glory And vpon the like experience which the children of God find in themselues and see in others at this day they may say the like For though sometimes they be afflicted on euery side yet are they neuer in distresse but haue a good issue though sometimes they be in pouertie yet are they neuer ouercome of pouertie though sometimes they be persecuted yet are they neuer forsaken though sometimes they be cast down 2. Cor. 4.8 yet they neuer perish as saith the Apostle of himself Why should not then euen experience teach vs this lesson to be content with our estate whatsoeuer it is But it may be it wil be questioned what it is to be content The word which the Apostle here vseth properly signifieth such a one as is so content with that he hath as that he resteth wholly in himselfe neither needeth any thing of any other And so onely God himself is properly said to be content with that he hath because he alone is al-sufficient hauing all things in himselfe and needing nothing from any other being therefore onely blessed and onely perfect But here in this place he is said to be content with that he hath whose present estate wherein God hath set him whatsoeuer it is doth so satisfie him that albeit he need many things be much pressed troubled and afflicted yet he is contented and patiently vndergoeth whatsoeuer the Lord his will is Whereas then by precept and example and experience ye see we are taught to be content with our estate whatsoeuer it is the meaning is that the present estate wherein God hath set vs whatsoeuer it is and whosoeuer we be ought so to suffice and satisfie vs that though in it we want many things yet with it we should be content The reason is first because it is the state be it poore or rich wherein the Lord hath set vs and therefore not to be content with it were to resist his will and to become fighters against the Almightie Secondly because howsoeuer we may seeme to want things that are needfull for vs yet are we not forsaken of the Lord and indeed howsoeuer the world seeth it not nor cannot yet do we want no maner of thing that is good For that of the Prophet is alwayes true Psal 34.10 The Lions lacke and suffer hunger but they which seeke the Lord shall want nothing that is good good for them and good for his glorie Want we may many temporall blessings and yet we want nothing that is good because the Lord knoweth it to be good that we want them Wanting then nothing that is good what reason but we should be content Should we then be content with our present estate whatsoeuer it is This then should teach vs to take heed and beware of couetousnes that monster of sinnes which makes vs change our God worship other gods and fall downe before a wedge of gold being therefore called idolatrie The couetous man he is neuer content with that he hath but the more he hath the more stilâ— he craueth his desire is like vnto hell it is neuer filled but with the horse leech still he crieth Giue giue and like vnto the graue or the barren wombe or the earth that stil drinketh in water or the fire which the more fuell it hath the more it is nourished he neuer saith It is enough If he haue but a litle he thinketh he hath not enough if afterwards he haue more yet he thinketh he hath not enough if after that he haue more yet he thinkes of another enough and enough is alwaies to come
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
we haue and to be free from all suspicion of vngodly desires and vnlawfull attempts to increase that we haue as not content with that we haue so let vs follow our Apostle and as he hauing that which supplied his wants said I haue plentie and I am filled so whatsoeuer be our store if we haue but foode and raiment let vs thinke and say that we haue plenty and that we are filled The third thing which I note is the acceptablenesse of the Philippians gift vnto God Which the Apostle signifieth by a speech borrowed from sacrifices the odour wherof smelleth sweete as persume in the nostrils of the Lord. Whence I obserue how acceptable and pleasant vnto God our workes of charity are generally towards the poore and particularly towards the Ministers of Christ his Gospel they are as sweete smelling sacrifices wherewith the Lord is well pleased It is said that Noah after the deluge Built an altar vnto the Lord Gen. 8.20.21 and tooke of euery cleane beast and of euery cleane fowle and offered burnt offerings vpon the altar and it is added that the Lord smelled a sauour of rest that is he accepted his sacrifice and was so well pleased that he ceassed from his wrath So in the mentioning of many sacrifices in Leuiticus it is often thus added It is a burnt offering an oblation made by fire for a sweete sauour vnto the Lord. So that our Apostle calling our workes of charitie sacrifice and sweete smelling odours euidently sheweth thereby how acceptable and pleasant they are vnto God Such a sacrifice Obadiah offered vp vnto the Lord 1. Reg. 18.4 when he hid the Lord his Prophets by fifties in a caue from the furie of Iezebel and fed them with bread and water Such a sacrifice Ebedmelech offered vp vnto the Lord Ier. 38.13 when he got Ieremiah the Lord his Prophet out of prison where he was cast into the dungeon and dead almost with hunger Such a sacrifice the house of Onesiphorus offered vnto the Lord 2. Tim. 1.16 when he sought out our Apostle diligently and found him and often refreshed him and was not ashamed of his chaine These all in their charitable works for the Prophets and Ministers of the Lord offered vp sweete smelling odours and sacrifices acceptable and pleasant vnto God Such a sacrifice likewise the Churches of Macedonia offered vnto the Lord when in their extreme pouerty they were richly liberall to the reliefe of the poore Saints at Ierusalem And with such sacrifices whensoeuer they are offered God is well pleased as witnesseth the Apostle where he exhorteth to such sacrifice To do good Heb. 13.16 saith he and to distribute forget not for with such sacrifice God is well pleased Yea he keepeth the good deeds of a man as the apple of his eye and the almes of a man is as a thing sealed vp before him Yea looke whatsoeuer good he doth vnto the poore Eccl. 17.20 the Lord shall recompence it him againe into his owne bosome Prou. 19.17 For the day shall come wherein it shall be said vnto such workers of charitie Mat. 25.34 Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world for I was an hungred c. Here then first learne what the Christian sacrifice is wherewithal God is well pleased The sacrifices of the old Law they are now abolished and done away euen since our blessed Sauiour gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God Other incenses and sacrifices which now in many places are offered and sacrificed vnto idols and images they are an abhomination vnto the Lord. It is not perfumes in temples burning of incense vnto Saints sacrificing vnto stocks and stones or hoasts vpon the altars that are acceptable and pleasing vnto God Nay he that doth these things is as if he cut off a dogs necke as if he offered swines bloud as if he blessed an idoll nay he is an idolater and he is an abomination vnto the Lord. If we will be sacrificing the Christian sacrifice which we must offer vnto the Lord to be a sweete smelling sauour vnto him must be the offering of the calues of our lips euen the sacrifice of praise thanksgiuing for such his louing mercies as he hath vouchsafed vnto vs or else the offering of our selues a liuing sacrifice holy acceptable vnto God which is our reasonable seruing of God or else the offering of our goods in a charitable deuotion to the poore afflicted members of Christ Iesus These sacrifices are commended vnto vs by the Apostles of Christ Iesus Heb. 13.15 the first where it is said Let vs by Iesus offer the sacrifice of praise alwaies vnto God that is the fruite of our lippes which confesse his name Rom. 12.1 the second where it is said I beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God Heb. 13.16 the third where it is said To do good and to distribute forget not for with such sacrifice God is well pleased And these are the alone sacrifice left vnto Christians to offer which are acceptable and pleasant vnto God Secondly let vs hence learne to striue euery man to go one before another in doing good vnto all the afflicted members of Christ Iesus It is a sacrifice acceptable and pleasant vnto God witnesse the Apostle here It is more accepted with God then all burnt offerings and sacrifice witnesse the Prophet Hos 6.7 It shall further their reckoning in the day of Christ Iesus witnesse the Apostle in the words before It shall bring with it great recompence of reward through the promise made of God vnto vs in Christ Iesus witnesse our blessed Sauiour Mat. 25. Gal. 6.10 Let vs therefore as the Apostle exhorteth While we haue time do good vnto all men but specially vnto them which are of the household of faith Let vs as Daniel counselled Nebuchadnezzar Dan. 4.24 Breake off our sinnes by righteousnesse and our iniquities by mercies towards the poore Let vs as Salomon willeth Prou. 3.3 Binde mercie and truth vpon our neckes and write them vpon the tables of our hearts Let all hard-heartednes be farre from vs and let the bowels of compassion be kindled within vs so often as we behold the distressed members of Christ Iesus The law commandeth mercifulnes and compassion euen vnto the poore beasts How much more should we that are members one of another we that are members of the mystical body of Christ Iesus deale mercifully one with another and be feruent in charity one towards another Beloued let vs consider our selues and prouoke one another vnto euery good worke He that hath bene slacke let him be no more slacke and he that hath bene forward this way let him be forward still The day approcheth
his Epistles saying The grace c. Salute sometimes he addeth the manner with an holy kisse For that was the manner of the Christian salutation to embrace one another and to kisse one another Salute then in token of my loue and affection vnto them all the Saints generally nor onely so but particularly euery Saint in Christ Iesus without omission of any one that being washed in the bloud of Christ Iesus and sanctified by his Spirit do leade an holy and godly life amongst you For such here he calleth Saints in Christ Iesus that he would haue euery one of these in particular saluted appeareth by his vsing of the singular number Here then first I obserue a good ground of that Christian custome commonly vsed in writing of letters vnto friends that are absent which is to send commendations to remember their salutations and health-wishes to such of their friends as are ioyned vnto them in any neare bond of duty or of loue Which as it is a good testimony of their kinde and louing affection towards their friends so is it a good meanes to preserue and to increase friendship and is in effect a prayer for their health and welfare And for these causes it is that this custome of long time hath bene and is still amongst Christians continued Which may teach vs alwayes by all meanes to reteine and maintaine our loue and friendship with the Saints in Christ Iesus and therefore when we conuerse with them in all louing sort to vse them and when we are absent from them in our letters to salute them euen euery of them as here our Apostle doth As therefore the Apostle before exhorteth so do I whatsoeuer things pertaine to loue euen to the preseruing or increasing of your loue with the Saints in Christ Iesus those thinke on and do The second thing which here I note is that the Apostle saluteth the Saints in Christ Iesus Whence I obserue that the name and title of Saints is fitly and truly giuen vnto men vppon earth Psal 16.3 All my delight saith Dauid is vpon the Saints that are on the earth and vpon such as excell in vertue And the Apostle in all his Epistles still writeth vnto the Saints and faithfull brethren as ye may see in the beginning of all his Epistles But who on earth are fitly and truly called Saints Euen they that being purified by faith and sanctified by the Spirit and washed in the bloud of the Lambe deny vngodlinesse and worldly lusts and liue soberly and righteously and godly in this present world For they that are such are led by the Spirit of God they haue put on the Lord Iesus Christ and he is made of God vnto them wisedome and righteousnesse and sanctification and redemption Yea but are not all the sonnes of men so long as they dwell in these houses of clay vnrighteous and vnholy How then can any in this life be fitly and truly called Saints Iob 15. True it is that He layeth folly vpon his Angels and that the heauens are not cleane in his sight and that truly and properly the Lord onely is holy and that of all the sonnes of men it is most truly said that there is none that doth good and sinneth not no not one Yet in Christ Iesus all the seede which is according vnto promise is counted holy holy for that he is made of God vnto them sanctification and holines holy for that they are washed from their sinnes by the bloud of the Lambe and sanctified by the Spirit of grace holy for that what is wanting in their obedience and holinesse is hid and couered in the perfect obedience and holinesse of Christ Iesus and holy for that sanctified desire which is in them after holinesse And therefore our Apostle writing to the Corinthians saith Ye are washed ye are sanctified 1 Cor. 6.11 ye are iustified in the name of the Lord Iesus and by the Spirit of our God Ye are sanctified that is ye are made Saints and holy So that howsoeuer in themselues all the sonnes of men be vnrighteous and vnholy yet euen in this life all the Israel of God in Christ Iesus are fitly and truly called Saints in such sort as hath bene said Vaine then and foolish is their conceit that imagine that there are no Saints but such as haue departed this mortalitie in the feare and faith of Christ Iesus They indeede are well called Saints and holy is the remembrance of them neither need they the shrines of a sinfull deceiuer to be called Saints But not vnto them alone but vnto you also beloued is this title due to be called Saints if ye be in Christ Iesus and walke worthy of that calling whereunto he hath called you Walke therefore worthy of that calling whereunto ye are called Mortifie the deedes of the flesh and walke not after the flesh but after the Spirit Be ye filled with the fruites of righteousnesse and be ye holy in all maner of conuersation as he which hath called you is holy The greater impossibilitie that there is in it to be perfectly holy striue ye the more earnestly after it and howsoeuer ye come short yet with all eagernesse endeuour still your selues vnto that which is before and follow hard toward the marke for the prize of the high calling of God in Christ Iesus This is the practise and this is the study of them that are sanctified by the Spirit of God and these things if ye thinke on and do ye are Saints in Christ Iesus Otherwise ye are no Saints neither do ye belong vnto the couenant of grace And this know for a suretie that whosoeuer are not Saints on earth shall neuer be Saints in heauen As therefore ye desire in your soules there to be so studie and giue all diligence here to be Be ye in Christ Iesus and then ye are Saints be ye Saints and then ye are in Christ Iesus The brethren Hauing remembred his owne salutations now he addeth also the salutations of others vnto the Philippians And first he remembreth the greetings and salutations of the brethren vnto the Philippians The brethren c. where by the brethren which were with him he vnderstandeth those that laboured with him in the Gospel Whence I obserue that in letters sent vnto men absent these formes of speeches haue not bene vnusuall or misliked to say The brethren salute thee or Salute the brethren All the brethren saith the Apostle greete you 1 Cor. 16.20 Colos 4.15 And againe Salute the brethren c. The more is it to be wondred at that such formes of speech should now be censured and they that vse them noted and traduced for such and such men Can any man follow a better patterne then the example of the Apostle Or can any man haue a better warrant then the warrant of the Apostle It may very well be thought that if Paul were now liuing and should now vse such formes of salutations as these
mercies towards vs. It was not then the sinnes â—hich he had done which he forgat but he forgat euen all the â—od things that he had done lest by taking too great pleaâ—â—re in the remembrance of them hee should not follow so â—â—rd towards the marke as he ought Yea but if hee forgat all â—e good things that he had done how doth hee so often reâ—ember them in diuers his epistles I haue saith he Rom 15.17 whereof may reioyce in Christ Iesus in those things which pertaine to God â—nd then hee speakes of the obedience of the Gentiles by his â—inisterie and of his diligence in preaching where Christ had â—ot beene named c. And againe 1 Cor. 15.10 His grace saith he in mee â—s not in vaine but I laboured more abundantly then they all â—nd in his latter epistle he shewed himselfe so little forgetfull 〈◊〉 them 2 Cor. 11. that he makes a large bedrowle of such things as hee â—â—d suffered for Christ his sake True indeed he forgat them â—ot when the remembrance of them did make for the glory â—f Christ Iesus or the necessary defence oâ— his ministerie and â—postleship but he forgat them in respect of any such vse as â—e false teachers taught to make of such things Hee was not â—â—oud of them he challenged no perfection by them he repoâ—â—d no confidence in them he did not thinke of any merit by â—â—em but in these respects he quite forgat them lest by such â—â—membrance of them he should be hindered in the race that â—e was running Thus then yee how see how the Apostle running 〈◊〉 his race did forget that which was behinde And hence I obserue that in the Christian race which wee â—e to runne wee are not to looke backe on the pleasures of â—e flesh or the things of the world or any good that we haue â—one to repose any confidence therein but wee are quite to â—orget euery thing which any way may hinder vs in our race â—owards the marke that is set before vs. For as our Sauiour â—â—ith No man that putteth his hand to the plough and looketh â—â—cke is apt to the kingdome of God Remember Lots wife shee â—â—rned backe and was turned into a pillar of salt Remember the â—hildren of Israel Num. 1 they turned backe in their hearts after the â—esh-pots of Egypt and they were ouerthrowne in the wilderâ—esse Are yee so foolish saith the Apostle to the Galatians Gâ—â— that â—fter yee haue begunne in the spirit yee would now be made perf ct by the flesh 2 Pet. 2.20 21. It had beene better saith Peter not to haue knowne the way of righteousnesse then after wee haue knowne it to turnâ— away from the holy commandement The reason is giuen by the same Apostle For if after wee haue escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ wee be yet againe tangled therein and ouercome the latter end is worse then the beginning Being then in the race of the spirit we may not looke backe vnto the flesh and hauing tasted of the good word of God we may not turne away from the holy commandement lest a worse thing come vnto vs. Now then will yee know who they are that looke backe and turne aside out of the right way wherein they should walke Surely all they that set their affections on the things which are on the earth and not on the things which are aboue for hauing giuen our names vnto God in our Baptisme we haue renounced the lust of the flesh the lust of the eyes the pride of life the things of the world the deuill and all his workes If then wee shall suffer our selues to be snared with any of these wee looke backe yea if wee loue father or mother if wee loue wife or children more then Christ wee looke backe ye◠〈◊〉 wee repose any confidence in any good that we haue done or in any crosse that wee haue suffered wee looke backe wee doe not forget that which is behinde for so saith our Sauiour He that loueth father or mother Matt. 10.37 sonne or daughter more then mee iâ— not worthy of mee Not worthy of him Why Because when he should looke forward vnto Christ hee lookes backe vnto these Rom 9.32 And the Apostle saith that Israel attained not vnto the Law of righteousnesse because they sought it not by faith but as it were by the workes of the Law that is because they looked not straight forward with the eyes of faith vnto Iesus the author and finisher of our faith but looked backe vpon the merits of their workes to be made righteous thereby They reposed the confidence of their righteousnesse in the workes of the Law and therein looked backe vnto the Law when they should haue looked forward by faith vnto Christ So that if wee repose any confidence in our workes like ill runners wee lookâ— backe What shall wee say then vnto those merit-mongers that looke to gaine heauen by the merit of their workes They â—â—ke pleasure in such workes as they haue done they are as â—uch in loue with them as euer Samson was with Delilah Iudg. 16. they 〈◊〉 their life in the lappe of their workes and reioyce in them in the crowne of their life Iudge then how they runne in â—e Christian race whether they haue forgotten all behinde â—em whether they looke not backe vnto that which is beâ—â—nde You will easily iudge and ye will easily see that because â—ey sleepe on the knees of their workes as of their Delilah â—â—d lay their life in the lappe of their workes they are very â—â—e to be betraied into the hands of their cruell enemies the â—euill and his Angels and to haue farre lesse comfort of their â—e then euer had Samson What shall we say likewise vnto those that with Demas emâ—â—ace this present world and incline their hearts vnto coueâ—â—usnesse which is idolatrie Vnto those that liue at ease in â—â—on and eat and drinke and fill themselues with pleasures â—retching themselues vpon their beds rising vp to play singâ—â—g to the sound of the Viole inuenting to themselues instruâ—ents of musicke and in a word so liuing as if they thought â—â—at either now they must take their pleasure or else they â—ust neuer haue it Are not all these badde runners Haue â—hese forgotten that which is behinde Doe they not looke â—acke The point is easily answered it is a cleere case Yea â—any bad runners there are in the Christian race euen so maâ—y as there are lookers backe vnto honour wealth pleasure â—rofit ease fauour and whatsoeuer the world esteemeth of As for vs men and brethren let vs so runne that wee may obâ—aine and therefore let vs cast away euery thing that presseth â—owne and the sinne that hangeth so fast on let vs abandon â—uery thing which may hinder vs in our race let vs not looke â—acke vnto honours riches pleasures profits