being imputed vnto them through faith and that which is vnperfect in their obedience being couered and not imputed vnto them through Christ So that ye see the doctrine which they deliuer from these words is quite repugnant vnto the doctrine of the holy Ghost throughout the whole Scripture And therefore that cannot be the meaning of these words which they do giue Againe if the Rhemists had thought these words to haue made any whit to that purpose it is very like they would not haue failed to haue giuen that note hence For we see how ready they are to wrest all places to the maintenance of their erronious opinions So that they passing this place ouer with silence it is very like that they otherwise thought of the meaning of these words then others of their profession haue done and do Whether then we looke vnto the doctrine which they gather from these words quite repugnant vnto the doctrine of the holy Ghost throughout the whole Scripture or vnto the iudgement of some of themselues as it may seeme it appeareth that the Apostles meaning is not as our Aduersaries do imagine that he was able of himselfe to do al things not onely the things spoken of before but all things generally which the Law of God required through the helpe of Christ which strengthened him and gaue further strength and vertue vnto his owne strength and vertue What then is the Apostles meaning in these words Surely this as appeareth by the tenour of them To cleare himselfe of boasting himselfe touching the things that he had spoke of he renounceth all his owne power and strength as if by his owne power and strength he had bene able to do those things and he attributeth all vnto the power and strength of Christ saying I am able to do all things euen all the things that I haue spoken of that is I can be abased and I can abound c. For so this vniuersall speech is to be restrained vnto the subiect and matter here spoken of as vsually it is in other places of the Scripture or if we will needes enlarge it further then thus I am able to do all things that is all things that belong vnto my duty and calling But how by my owne power or strength No but through Christ which strengtheneth and enableth me He doth not say through the helpe of Christ as it is in our English Bibles albeit that also might be said for that he is often said to helpe vs in the things wherein he alone worketh altogether without vs but he saith I am able to do all things through Christ whose worke wholly and onely it is to strengthen me by his holy Spirit in my inner man for so the word seemeth here to signifie to do these things euen to suffer aduersitie and not be cast downe through heauinesse and likewise to enioy prosperitie and not be puffed vp with pride This I take to be the simple meaning of the Apostle here Where I note these two points first that the Apostle saith that he is able to do all those things secondly by whom it is that he is able to do all things euen by Christ which c. In the first point where the Apostle saith that he is able c. it is to be noted that he saith I am able He doth not say I was able c. for indeede before he was called to the knowledge of God in Christ Iesus he was not able to do so But he saith I am able implying that now that Christ dwelleth in him by his holy Spirit now that he is engrafted into Christ his bodie by the washing of the new birth and the renewing of the holy Ghost he is able to do all these things to be abased c. Whence I obserue this lesson for vs that being regenerate by the Spirit of God and engraffed into the true oliue tree Christ Iesus we are able to be full and to be hungrie to abound and to haue want and to do the things that are good Before such time as we be borne againe of water and of the Spirit and be made partakers of the roote and fatnesse of the true oliue tree Christ Iesus the very imaginations of the thoughts of our hearts are onely euill continually our throates are open sepulchers our tongues are full of deceit the poison of Aspes is vnder our lippes our mouth is full of cursing and bitternesse our feete are swift to shed bloud destruction and calamitie are in our wayes the way of peace we know not the feare of God is not before our eyes and in one word we are wholly auerse from euerie thing that is good and onely inclined vnto that which is euill being not grapes but thornes not figs but thistles not good but ill trees not liuely but dead branches not friends but enemies not the sons of God but the children of wrath not citizens but aliants from the common-wealth of Israel and strangers from the couenants of Promise But being renewed by the Spirit our hard hearts are softned our froward wills are reformed our darke mindes are inlightned our inordinate affections are ordered our wicked thoughts are bettered and our whole man so made partaker of the godly nature that we flie the corruption which is in the world through lust and study to liue soberly and righteously and godly in this present world So that henceforth we are able to flie that which is euill and to do that which is good which also those manifold exhortations in holy Scripture imply when we are exhorted to follow the truth in loue to mortifie our earthly members to procure things honest before God and all men c. For albeit vnto the wicked and vnregenerate the Lord hath not opened their eyes or their cares that they can see the things that belong vnto their peace or hearken vnto instruction and receiue vnderstanding yet hath he appointed thus to stirre vp his children and made them able to do the things whereunto they are exhorted We do not then as our aduersaries falsly charge vs in the question of Free-will make men stockes and stones such as in the things that are good do nothing at all Ye see we say that being regenerate by the Spirit of God we are able to be abased and to abound c. to do the things that belong vnto our peace and such as accompany our saluation As therefore the Apostle saith vnto the Corinthians 2. Cor. 4.3 If our Gospel be hid it is hid to them that be lost so I say If any man be not able to do the thing that is good it is the man vnregenerate in whom Christ dwelleth not by the power of his Spirit Here then is the point not whether we be able to do the things that are good for that we hold but whether we be able by our owne power and strength at all to do the things that are good by whom it is that we are able to do these
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
shall I speake of those manifold titles giuen herevnto in the new Testament as that it is called the mysterie of God the mysterie of the kingdome of God the mysterie of Christ the mysterie of God the Father of Christ the mysterie kept secret from the beginning of the world c. All which doe wonderfully commend the excellencie of this knowledg being made knowne vnto none but vnto whom the Father doth reueale it by his spirit For no man knoweth the Sonne but the Father and he to whom the Father doth reueale him by his spirit Mat. 11.27 I will not farther stand to amplifie the excellencie of this knowledge either by speaking of that ignorance which is opposite vnto this knowledge or by comparing of this knowledge with any other knowledge whatsoeuer Through the ignorance of this knowledge of Christ Iesus are the Gentiles strangers from the life of God Eph. 4.18 Excellent then is this knowledge whereby we liue in God and God in vs. Againe the knowledge of God in the old Testament in comparison of this knowledge by the Gospell in the new Testament is but as darknesse in comparison of the light For as Moses shewed the law the Iewes eyes were not lightned but blinded but by the light of the Gospell all darknes is driuen from our eyes as the Apostle sheweth 2 Cor. 3. What then is any knowledge that it should be compared with the excellent knowledge of Christ Iesus Not therefore to compare it with any as being incomparably beyond all euen in it selfe yee see it is most excellent desired of the Prophets and holy Patriarchs desired of the holy Angels and reuealed vnto none but vnto whom the Father doth reueale it by his holy spirit But most excellent it is to bee iudged by vs in respect of that vantage which it is vnto vs. What is then the vantage of the knowledge of Christ Iesus vnto vs Surely euen as much as our life and saluation is worth For this is eternall life saith our Sauiour in his prayer vnto his Father to know thee to be the onely very God Ioh. 17.5 and whom thou hast sent Iesus Christ Where the meaning is that the knowledge of Christ Iesus entreth vs into the possession of eternall life For this we must know that howsoeuer we haue a name that we liue yet indeed in respect of the life of God we are dead vntill such time as God that commanded the light to shine out of darknes shine in our hearts and bring vs by the light of the glorious Gospell vnto the knowledge of Christ Iesus and then when we come vnto the knowledge of Christ Iesus by the illumination of Gods spirit then we take entrance of the possession of eternall life Which I take it our Sauiour Christ also signifieth where he saith Verily verily I say vnto you the houre shall come and now is Joh. 5.25 when the dead shall heare the voice of the sonne of God and they that heare it shall liue For when he saith the dead shall heare the voice of the sonne of God he meaneth that before such time as we heare the voice of the sonne of God whereby we come vnto the true knowledge of him we are dead spiritually we liue not the life of God And againe when he saith that they that heare it shall liue his meaning is that then onely we begin to liue the life of God and to take possession of eternall life when we heare his voice and thereby come to the true knowledge of him A notable vantage that this knowledge of Christ Iesus brings vnto vs. But what knowledge of Christ Iesus is it that is this aduantage vnto vs Not the knowledge of his person onely but what he is made of God vnto vs which I called before the second knowledge of Christ To know that he was borne liued and died for vs to know that he is our wisdome and righteousnesse our sanctification and redemption to knoâ— the virtue of his death and resurrection to know that he is the reconciliation for our sinnes that he is the saluation of our soules that by him and for him we haue and receiue all the good blessings of God whether belonging to this life on that that is to come to know that in him are hid all the treasures of wisedome and knowledge and saluation so that hauing him we haue all riches and wanting him whatsoeuer riches we seeme to haue we haue nothing thus to know him is a vantage vnto vs for if we thus know him we beleeue in him we loue and we keepe his commandements and herein is life and without this is nothing else but death Is this then the excellencie and is this the vantage of the knowledge of Christ Iesus what diligence should this stirre vs vp vnto after the meanes whereby we may come vnto this knowledge of Iesus Christ what reuerence and attention should it worke in vs when the mysterie of this knowledge is opened vnto vs by the ministerie of his seruants And yet behold how where the light of this knowledge shineth most clearely men do yet loue darkenesse better than light It may be spoken to the shame of this whole Towne it may be spoken to the shame of a great many of this congregation that they loue darknesse better than light that they had rather lie drowned in the ignorance of Christ Iesus than be taught in the knowledge of Christ Iesus for what frequenting is there by them of those places where they should be taught in this knowledge Three or foure Sermons may commonly be heard weekely Of so many thousands as are in this Towne how many hundreths nay how many scores come to heare them weekely nay come to heare any of them weekely If it should be said as it was to Abraham at the destruction of Sodom if there be fiftie religious men within the Citie that hearken vnto my voice and thirst after the word of their Saluation as the Hart thirsteth after the Brooks if 45 if 30 if 20 if 10 I will spare it and remoue from it my sore plagues of famine and sicknesse would we not thinke it a hard matter if so many should not be found in this Citie which might well be as Goshen where there should be light though darkenesse were round about it I say not that so many cannot be found for I do not know so much But this I say that too few such there are to be found amongst vs. In this congregation what slacknesse and negligence is therein a great many either of frequenting other places or this Beloued the holy Patriarches and the Prophets desired that knowledge of Iesus Christ which now ye may haue and care yee not for it yea the Angels doe euen yet desire to looke into it and will ye not what is the matter doth this word of your saluation distaste in your mouthes doe ye not rellish it It is a token that ye are sick and
against thy God driue thee to thinke of vnlawfull shifts for the supply of thy wants c. then I stand in feare of thee neyther can I comfort thee with any sweete promise of grace and mercie But art thou cheared in thy God notwithstanding thy penury and want dost thou waite vpon him depend vpon him and endure patiently Is it enough for thee that he can supply thy wants if he will and therefore then doest meekly submit thy selfe vnto his will Then surely thou art rich in Gods fauour and vnto thee belongeth an inheritance among the Saints Againe do riches lift thee vp in pride aboue thy brethren set thee a running after noysome lusts and pleasures choake the word and the graces of Gods Spirit within thee and make thee to start aside from thy God like a broken bowe then thy riches are a snare vnto thee and they turne vnto thy destruction but if thou vse them to Gods glory the good of thy brethren and thine owne onely honest and godly comfort then they are a blessing vnto thee and a token of Gods fauour As then the Wise man saith There is that gathereth and yet scattereth so I say There is that wanteth and yet is rich that is rich and yet wanteth that wanteth the worlds superfluitie and yet is rich in Gods fauour and that is rich in worldly wealth but poore in Gods sight As we beare or drowpe vnder our pouertie so we are poore or rich in the Lord and againe as we vse or abuse our riches so we are poore or rich vnto God If then we be in want let vs not be cast downe with heauinesse but let vs be chearefull in our God who can supply what wanteth if he will and will if he see it good If we haue plenty let vs not abuse it to riotousnesse and wantonnesse but let vs vse it to Gods glorie so shall our want be comfortable and our riches a blessing vnto vs. LECTVRE LXXXIX PHILIP 4. Verse 11. For I haue learned in whatsoeuer state I am therewith to be content 12. And I can be abased and I can abound c. NOw in these next verses following the Apostle signifieth his reioycing to be not so much for the present gift it selfe which they sent him as for the fruit which thence should redound vnto them and in these words I speake not c. he denieth that he reioyced because his want was supplyed by their gift as if before that supply came vnto him he had bene cast downe through heauinesse or were not able to endure his want Where in that he was not cast downe through want I obserued who they are whom want doth not pinch to cast them downe through heauinesse namely the children of God who walke so as they haue the Apostle for an example Not that the children of God are neuer pinched with want but though they be oft-times in want yet are they neuer ouercome of want For they looke vnto the Lord and rest in him they know that he maketh poore and maketh rich that he can supplie their wants if he will and that he will if he see it good and therefore they drowpe not they murmure not but they depend vpon him they comfort themselues in him Which should teach vs not to looke to mens wants or riches but how these worke on their affections what effects follow these in them For pouerty and riches plenty and want euen both these are common to the wicked with the godly but they do not alike affect them both The wicked through want drowpe and murmure fall to all vnlawfull shifts to supply their wants but the godly are cheerefull in their God waiting vpon him depending vpon him enduring patiently holding it enough that God can if he will and will if he see it good supply their wants Againe through riches the wicked grow proude runne after their lusts and pleasures oppresse their brethren and forget their God but the godly vse their riches to the glorie of God the good of their brethren and their owne honest and lawfull vse and comfort As therefore we beare or drowpe vnder our wants we are poore or rich in Gods fauour and againe as we vse or abuse our riches we are poore or rich in Gods fauor and therfore this is the thing that we are to looke at how men are affected through their pouerty or their riches Thus farre we haue already proceeded It followeth For I haue learned c. This is the reason whereby the Apostle proueth that he spake not because of want that the supply of his want by their helpe was not the cause of his reioycing as if before that supply came he had bene cast down through heauinesse but now that they had holpen him he reioyced And his reason standeth thus I haue learned to be content with my owne estate whatsoeuer it be therefore it is not the supply of my want by your gift that causeth my reioycing but another thing I haue learned How had he learned He had learned out of the word that he ought to be content with his estate whatsouer it was But he had learned by long experience to be content with his owne estate whatsoeuer it were if he were in labours in perils in watchings in hunger and thirst in fastings in cold and nakednes experience had taught him to be content with these things Which he farther proueth by an enumeration of diuers states wherein he knew how to carry himselfe and therewith to be content I can be abased that is if being in pouertie and want I be contemned and debased notwithstanding whatsoeuer excellent graces of the Spirit I haue I know how to carry it I can be content and not droupe the head and I can abound that is if I abound in honour wealth or fauour I know how to carry it I can be content and not be proud Euery where for time and place and in all things belonging to this life I am instructed and religiously taught for so the word signifieth both to be full and to be hungrie and to abound and to haue want and still I can be content with which of these estates soeuer and neither grow insolent through my better nor be cast downe with heauinesse through my meaner estate nor relinquish my dutie in my calling whatsoeuer be my state This I take to be the meaning of these words So that here we haue a reason of his deniall in the words immediatly before and a confirmation of the reason by an enumeration of diuers states wherein he knew how to carry himselfe and therewith to be content Now let vs see what instructions we may gather hence for our further vse and benefite The first thing which I note is from the reason of the Apostle in that he saith he hath learned in whatsoeuer state he is therewith to be content Whence I obserue a lesson very fit for vs and for all Christians to learne euen to be content with