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
it that now we the Ministers of Christ and disposers of Gods secrets doe preach vnto you the Gospell of your saluation and labor amongst you that yee may be rich in all knowledge and in all iudgement Is it not to this end that ye may be taught in the waies of God that yee may be able to try the spirits which is the spirit of truth and which is the spirit of error that yee may be able to put a difference betweene good and euill that yee may be pure in doctrine in life and in manners that yee may be without offence vntill the day of Christ Yes beloued therefore we labour amongst you and admonish you therefore wee shew you the whole counsell of God therefore as much as we can we helpe forward your knowledge therefore wee call vpon you to obserue in your owne experience the truth of those things which yee know out of the word yea therfore as the Apostle we pray that your loue may abound in knowledge and in all iudgement that in this dotage of the world wherein there are so many spirits of error so many that walke not as they ought because they erre in their hearts yee may be able to try the spirits whether they be of God that yee be not deceiued by them that yee may be able to put a difference betweene things that differ one from another that ye may flie the corruptions which are in the world and be pure that ye may hold a right course and be without offence that ye may denie vngodlinesse and worldly lusts and be filled with the fruits of righteousnes c. And if for these ends we thus doe then for these ends also yee ought euen all of you all that heare vs to labour for increase in knowledge and in all iudgement Reading hearing meditating praying euery holy course ye ought to vse that ye may increase and abound in knowledge and in all iudgment to this end that in such ignorance ye may be able to discerne things that differ that in such corruption ye may be pure that in such declination ye may be without offence vnti l the day of Christ and that in such wallowing in vnrighteousnes ye may be filled with the fruits c. Very iustly then are they hence to be reproued that in seeking after knowledge euen out of the scriptures propose rather any other end which they should not then these which they should For of those that doe vouchsafe to search the scriptures many there are whose end is to peruert the scriptures thence to build the fancies of their owne braine and to beguile vnstable soules Such are they that seeing the chaste spouse of Christ to leane vpon the scriptures do by their corruptions of the text their corrupt glosses vpon the text their false conclusions from the text labour to ouerthrow the truth and to build their owne errors Others there are whose end in seeking knowledge out of the scriptures is onely a vaine ostentation that men may thinke and speake of them as great Rabbins good expounders of the law and very skilfull in the scriptures Such are they of whose knowledge the Apostle speaketh when hee saith that knowledge puffeth vp for as they regarded nothing in seeking after knowledge but a vaine ostentation 1 Cor. 8.1 so hauing atteined vnto knowledge they swell and looke so bigg as if all knowledge were shut vp in their breasts Others there are whose end is to informe their owne vnderstanding that they may not be ignorant in the law of their God but may know the storie of the Bible the course and meaning of the scriptures Such are they that delight themselues onely with the knowledge of the mysteries of God but shew not any fruits of their knowledge in a sober honest and godly life Indeede men generally in seeking knowledge out of the scriptures ayme rather at euery other end then at that whereat they should But wee beloued may not be like vnto them Here yee see wherefore we should labour to abound more and more in knowledge and in all iudgement Whatsoeuer others doe let this be our direction what we are to doe And though the smallest number by farre make the bent of their increase in knowledge the informing of their vnderstandings and the reforming of their liues yet let vs set in with this little number and let this end stirre vp our desires to increase in knowledge Let vs labour and let vs pray that we may abound more and more in knowledge and in all iudgement euen therefore that we may discerne c. Let vs know that our increase in knowledge is nothing if it be not for these ends and let the desire of these ends increase our thirsting after knowledge My next note is from the things themselues wherefore the Apostle praied that they might abound more and more in knowledge and in all iudgement Whereof the first was that they might discerne things that differed one from another that being able to see the difference of things concerning either doctrine life or manners they might in each flie that which were euill and follow that which were good Whence I obserue an imployment necessarie and behouefull for all Christians namely that hauing their wits exercised through long custome they may discerne good and euill that seeing the difference betweene things in all kinde of things they may chuse the good and refuse the bad 1 Thess 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try all things saith the Apostle and keepe that which is good The word there vsed is the same with this in this place of our Apostle and it signifieth to try to sifte to examine and that which is here spoken vnto the Thessalonians is spoken in them vnto all the faithfull children of God What is then the meaning of the Apostle in these words This yee must know that then there were as still there are pestilent and deceiuing spirits which trouble the Church and corrupt or discredit the doctrine of the Gospell And this also yee must know that then there were as still there are some which because of such men wilfully reiect the doctrine of the Gospell and others which foolishly beleeue euery spirit that speaketh in the name of Christ The Apostle therfore willeth them and in them vs neither wilfully to reiect euery thing because of some wicked men nor yet foolishly to admit euery thing that is spoken in the name of Christ but to try and sift and examine all things by the rule of the word And what then when by tryall we see and discerne things that differ one from another he willeth vs to keepe that which is good for that is the end wherefore we are to try things So that hence we see that it is an imployment very behouefull for vs all that we may be able to discerne things that differ one from another that seeing the difference of things wee may imbrace that which is good auoide the
heart To thinke a good thought this is from the Lord for wee are not sufficient of our selues to thinke any thing as of our selues but all our sufficiencie is of God To will and desire that which is good and to doe that which is good is likewise from the Lord for it is God that worketh in vs both the will and the deed So true is that of our Sauiour Ioh. 15.5 Without mee yee can doe nothing Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good vnlesse we be assisted by grace but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit The summe of this point is that the fruits of the spirit in vs are altogether from the spirit euen as the fruits of the flesh are altogether from the flesh Doest thou then at any time feele any good motions of the spirit within thee any desire to flie that which is euill and to doe the thing that is good Is thine heart enlarged to runne the way of Gods commandements and to glorifie thy Father which is in heauen Are the bowels of thy compassion opened towards thy poore brethren to releeue the necessities of Gods Saints It is God that worketh in thee all these and whatsoeuer is like vnto these and they are so many testimonies vnto thee of Gods holy spirit dwelling within thee Acknowledge therefore Gods mercy towards thee who when thou wast in thy bloud said vnto thee Ezek. 16.6 thou shalt liue that is who when thou wast dead in sinnes and trespasses and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen hath quickned thee by his spirit and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight Glorie not in any good thing that thou hast as though thou hadst not receiued it For when thou wast as vnable to will or to doe any thing that is good as the dead man is vnable to exercise any function of life then did hee circumcise the foreskinne of thine heart and did not onely worke in thee a power to will and to doe the thing that is good but gaue thee also grace both to will and to doe the thing that is good Glorie therefore in thy God let thy soule reioyce in him and let his praises be euer in thy mouth He it is that filleth thy heart with good desires and hee it is that directeth thy steps in the way wherein thou shouldest walke and which leadeth vnto life And why doth he shew such mercy on vs Euen of his good pleasure Euen of his good pleasure Wee haue heard that it is God that worketh in vs both to will and to doe that which is good And why doth he so That God may be all in all and all the glory of out saluation may be wholly his The Apostle telleth vs that this he doth euen of good pleasure it so pleaseth him and howsoeuer the cause or this his pleasure be hidden from vs yet it is good and iust hee doth it euen of his good pleasure Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ Eph. 1.4 before the foundation of the world And why The Apostle telleth vs he did it according to the good pleasure of his will 5. He hath opened vnto vs the mysterie of his will And why This also he did according to his good pleasure He hath made vs accepted in his beloued Eph. 19.6.7 by whom wee haue redemption through his bloud And why This also is according to his rich grace He hath wrought in vs both to will and to doe the things that belong vnto our peace And why Euen of his good pleasure Wilt thou then know why God hath chosen thee and refused him why hee hath made thee a vessell of honour and him a vessell of dishonour why he hath taken away the hardnesse of thy heart and suffereth him still to walke in the hardnesse of his owne heart why he hath sanctified thy will and left him in the frowardnesse of his owne will Hee hath not done these things for any good thing which hee saw in thee or for any goodnesse which hee foresaw would be in thee not for thy birth wealth sex or condition but euen of his good pleasure for looke into the whole booke of God still thou shalt finde that the last and great cause of all our good is his grace his mercy his loue his purpose his will the purpose of his will his good pleasure the good pleasure of his will And when thou commest hither here thou must stay thy selfe and crie with the Apostle O the depth of the riches both of the wisdome and knowledge of God c. Rom. 11.31 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour and another to dishonour who shall question further with him when this answer is once giuen It was his pleasure euen the good pleasure of his will Is there then nothing in vs to moue him but is it euen of his good pleasure that he saueth vs and that he doth so great things for vs O what great thankfulnesse what dutifulnesse what obedience ought this to stirre vs vp vnto The greater that the gift is and the freer that it is the more it ought to stirre vs vp vnto these duties Now what greater gift than our saluation and all the meanes thereunto And how could this gift be more free than to haue it giuen vs euen of his good pleasure without respect of any thing that was or might be in vs Let vs then with all thankfulnesse yeeld all obedience vnto this so mercifull a God who hath done so great things for vs euen because his good pleasure was such Hee hath giuen vs all let him haue the glory of all Neither can we attribute too much vnto him neither can wee detract too much from our selues Whatsoeuer good thought whatsoeuer good desire whatsoeuer good deed is in vs he of his good pleasure hath wrought it in vs and he is to be glorified in it and for it Other fountaine of our good there is none and therefore all the praise and honour and glory thereof is due vnto him alone LECTVRE XXXV PHILIP 2. Verse 14.15 Doe all things without murmuring and reasonings that yee may be blamelesse and pure and the sonnes of God without rebuke c. HItherto then wee haue spoken of that humble obedience which wee following the example of Christ his humilitie and obedience ought to yeeld vnto our God in all holinesse of conuersation Now followeth another branch of the Apostle his exhortation vpon the same ground of Christ his humilitie and obedience and this is vnto an humble 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
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
Church so reformed but hath somewhat amisse 286 All Christians are to striue to be like minded in the Lord. 289 Contentions to be auoided 299 Humilitie a preseruatiue against contention and vaine-glory 305 Christ Iesus a perfect patterne of humilitie 315 The obedience of Christ the ground of all our comfort 325 Christian confession of Christ necessarie 363 To begin in the spirit is not sufficient vnlesse we continue 396 Doubting of saluation a desperate and vncomfortable doctrine 402 We are to passe the time of our dwelling here in feare 411 Murmuring against God or men forbidden Christians 420 How Christians may liue blamelesse in the midst of a crooked nation 438 All the faithfull are lights in the world 443 The glory of Gods Minister is the gaine of soules 456 The issue of all actions is in the hand of God 467 A great sinne in Ministers to seeke their owne more than Christs 478 Superiors in place or gifts ought not to contemne their inferiors 503 The Ministry is a painefull labour 507. and a warfare 512 Children of God neuer quite rid of sorrow in this life 546 The Ministers of Christ are to be entertained with all respect 549 Christians are not to respect their liues for the worke of Christ 558 CHAP. III. THe Minister of God is to temper his speech according to the quality of his hearers 568 The ioy of Christians must be in the Lord. 572. 7 6 False teachers are diligently to be auoided 589 Christians in some cases may lawfully stand vpon their owne commendations 624 Conuersion workes an alteration in the whole man 632 Good workes are no part of our righteousnes before God 634. 659. 674 The best of our workes are but losse or dung and how 637. 661 The knowledge of Christ Iesus is excellent and precious 649 To renounce our owne righteousnes is both difficult and yet necessarie 657 Righteousnes imputed and inherent in iustification cannot stand together 671 We are iustified by righteousnes imputed 677 Experimentall knowledge of Christ necessarie to a Christian 684 To be afflicted for Christ is an aduantage 700. 707 The best of Gods Saints in this life come short of perfectiō 716. 735 Gods children may be certainely assured of their saluation 726 Christians are to striue toward perfection 721. 729. 747 Life eternall the reward of our Christian race 753 God alone opens the heart to attend vnto the word 774 In our Christian imitation we are to make choice of the best examples 790 It is not alwaies safe to follow a multitude 808. 905 The reward of the impenitent is damnation 815 We are here but pilgrims our Citie is aboue 832 Christ will certainely come the second time to iudgement 843 The faithfull desire and long for that comming 846 Christ will raise vp his children from the graue to glory 854 CHAP. IV. MInisters to instruct and admonish publikely priuately 736 It is a Christian dutie to compose quarrels contentions 738 Christians are to reioyce in the Lord in all estates 756 For vnities sake we are to yeeld of our right 774 The prouidence of God is euer neere his children to succour them in troubles 791 Worldly and distrustfull care by all meanes to be auoided 800 Thanks-giuing vnto God a necessarie Christian dutie 809 Whatsoeuer thing◠are true honest c. we are to practise 826 Practise must be ioyned with profession 848 The Minister should be a patterne of holines to his people 850. 796 Gods graces are not alwaies alike manifest in his children 869 We are charitably to censure the slips of our brethren 869 We are to be cōtent with that estate wherin God hath placed vs. 875 The power of doing any good is from Christ 892 Ministers are to partake of our temporall things 901 Good workes further our reckoning in the day of Christ 915 Workes of charitie are sweet smelling sacrifices 923 God will surely recompence what good soeuer is done vnto his Saints 929 Alwaies in all things God is to be praised 939 ERRATA PAg. 117. for Sauiour read sauour p 153. in whatsoeuer good deleatur p. 245 secrets read streets p. 249. conuersion r. conuersation p. 404. promises read praemises p. 493. was a mother read was as a mother p. 500. courses of Gods house read courts p. 590. Martyn read Martyr p. 751. viri fraetres deleatur p. 769. diuine eyes read dimme eyes p. 809. Et hoc sciamus fortiorem c. deleatur Chap. 4. in the beginning for folio 721. read 865. 866. and so forwards to the end LECTVRES ON THE WHOLE Epistle of S. PAVL to the PHILIPPIANS LECTVRE I. CHAPTER I. Verse 1. Paul and Timotheus the seruants of Iesus Christ to all the Saints in Christ Iesus which are at Philippi with the Bishops and Deacons 2. Grace be with you and peace from God our Father and from the Lord Iesus Christ WHEN first it pleased the Lord to call me to this set worke in this place by reason of my short time to deliberate I chose for the time that text of scripture which was appointed to be read for the Epistle the next Sabbath beginning at the 5 verse of the 2 chapter of this Epistle purposing afterward to make choise of some other scripture which happily might better fit this place But so it pleased the Lord to dispose that I should goe forward euen throughout the Epistle vnto the end and the last day conclude my obseruations therevpon in your hearing Now I haue thought good againe to begin with that whereof I haue made an end that so if the Lord will the meaning of this whole Epistle and the doctrines thereof may in good time be deliuered in your hearing Paul and Timotheus I shall not neede to speake much touching the occasion wherevpon the Apostle wrote this Epistle because I haue already spoken almost of all the things that occasioned it The Philippians hauing heard of the Apostles imprisonment at Rome sent their Minister Epaphroditus vnto him with reliefe from them to supply his necessities Wherevpon Epaphroditus comming to Rome told the Apostle the state of the Church at Philippi how that there were false Apostles crept in amongst them which vrged circumcision and the works of the Law and that the Philippians constantly withstood them The Apostle therefore to commend their constancy for their further incouragement therevnto to arme them against the false teachers for their cleare satisfaction in the points which they vrged and to giue them thanks for their great liberalitie towards him wherein they shewed their care for him wrote this Epistle vnto them Wherein as in all other his Epistles is 1. set downe the inscription 2. the salutation 3. the body of the Epistle it selfe In the inscription 1. we haue the persons saluting 2. the persons saluted The persons saluting are described 1. by their proper names and then by a title of dignitie commune to them both The names of the persons saluting are Paul and Timotheus Paul called also sometimes Saul the
imaginations of the thoughts of mans heart are onely euill continually Gen 6 5. and there is no feare of God before his eyes Rom 3 18. This then is it whâ—ch we say that man before he be renued by the spirit of grace hath no power or faculty at all I say not to worke or doe ought at all for this were indeede to transforme him into a stocke or stone but to doe any thing that is good for it is God and God only that worketh in him both the good will Phil. 2.13 and the good deede euen of his good pleasure He enlightens the eyes of our vnderstanding and corrects our froward wils and then being renued by the spirit we vnderstand the things of the spirit of God and we will the things that are good and we runne the way of Gods commandements but euer with this necessary limitation onely by God Hee maketh vs vnderstand and will and runne as we ought and we vnderstand and will and runne as we ought Here â—hen first learne to beware of such as either tell you that man is able of himselfe to keepe the Law and to merit euerlasting life a grosse and now outwoâ—ne errour I hope or that man is able of himselfe to beginne that is good howsoeuer he be not able to perfit it but by the helpe of the Lord or that man being preuented by grace is then able by the helpe of grace ayding his weake nature to worke out his owne saluation for all these errors as Dagon must needs fall to the ground beâ—ore this testimonie of the spirit and doctrine of the Holy Ghost The Holy Ghost by the mouth of the Apostle saith that it is God which hath begun a good worke in vs and that he which hath begun it will go forward with it and performe it vnto the end What then if a man shall tell you that it is in man both to begin and perfit that which is good Or that it is in man to begin that is good though not to perfit it Or that it is in man by the helpe onely of God to doe that is good Let God be true and euery man a lyer Rom. 3.4 that he may be iustified in his words and ouercome when he is iudged Neither beginning nor ending nor increase of any thing that is good is of our selues as of our selues but he beginneth and he which beginneth performeth and perfiteth and none but he euen God onely It is the meere and onely grace and mercy of God not which aideth our nature being weakned but which changeth it altogether in qualitie bringing vs out of darknesse into light out of the power of Satan vnto God and translating vs from the death of sinne vnto the life of righteousnesse in Christ Iesus It is the meere and onely grace of God not which maketh an end of our saluation alone but wherein our saluation wholy doth consist Let no man therefore through vaâ—ne and flatteâ—ing words deceiue you as if you your selues were somewhat when indeed you are nothing but learne and know and euer hold this for a sure ground that God onely beginneth increaseth and perfiteth our obedience to the gospell and euery good worke in vs. 2. Let the Minister and Preacher of the word hence learne what he may assume vnto himselfe in the fruits of his labors by the worke of his ministery Are his people reconciled vnto God brought vnto the obedience of the gospell begotten in the faith of Christ Iesus grounded and stablished in the truth instructed in the way of God perfitly c. He is not to take this honor vnto himselfe as if he had done these things for this hath God onely done and it is his worke as it is written and they shall be all taught of God Esay 54.13 Ioh. 6.45 If we be taught in the word he hath taught vs by his spirit if wee beleeue in Christ it is his gift by his spirit if we be reconciled vnto God hee hath reconciled vs vnto himselfe by Iesus Christ c. Hee I say doth all things onely not immediatly by himselfe but by the ministerie of his seruants And albeit he because he worketh not by his spirit but by the ministerie of his seruants sometimes vouchsafe them this honor that they beget men through the gospell and that they saue them that heare them yet is this onely his worke and onely vouchsafed by him vnto them because in this worke he vseth the worke of their ministerie Let not the Minister then dare to assume vnto himselfe that honor which onely belongeth vnto the Lord. This is his honor that in the great worke of mans saluation he vseth his ministerie and by him as his instrument worketh what he will Let this therefore be his glory and reioycing that the Lord by his meanes will saue his people and bring them to that inheritance which lasteth for euer in the heauens and let him so speake as his Minister out of his word that so he may be indeed a meanes to turne many to righteousnes 3. Hence you may learne in what account and regard yee are to haue the Ministers of Christ Iesus True and most true it is as already yee haue heard that God onely beginneth euery good worke in vs and likewise confirmeth and strengthneth vs and maketh vs to abound therein more and more But he doth it as also yee haue heard by their ministerie whom he hath separated for the gathering together of the Saints and for the edification of the body of Christ Ye are therefore so to thinke of vs as of the ministers of Christ and disposers of the secrets of God by whom he hath appointed to open your eyes that yee may turne from darknes to light and from the power of Satan vnto God that ye may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus by whom he hath appointed to reueale his will vnto you and to fill you with the graces of his holy spirit and by whom he hath appointed to bring to passe all the good pleasure of his will in you And if any man thinke not thus of vs it is because he knoweth vs not neither him that hath sent vs nor what great works the Lord worketh what great mercies the Lord sheweth vnto his children by vs. But let this for this time serue to stirre vp and to warne your pure mindes that yee so thinke of vs as yee ought and as it becommeth them that are taught in the word to haue them which labour among you and admonish you in singular loue and reuerence for their works sake The third thing which here I note is that the Apostle saith that he was perswaded that he that had begun this good worke of embracing the gospel in them would performe it vntill the day of Iesus Christ or as he speaketh to the Corinthians 1 Cor. 1.8 would confirme them in it vnto the end that
middest of them and oftentimes hee blesseth vs because of them that pray with vs. Let vs pray in faith and wauer not and whatsoeuer we aske in prayer if we belieue 21 22. we shall surely receaue it Let vs not cease but in publike and in priuate powre out our prayers vnto the Lord both for such graces as wee want and for encrease in such as we haue and that we may abound more and more in euery good grace Continuall neede wee haue let vs therefore as the Apostle exhorteth Pray continually euen whatsoeuer graces wee haue let vs pray that we may abound more and more therein The second thing which hence I obserue is that Christians are not to stand at a staie or to content themselues with reasonable good beginnings but whatsoeuer grace it is wherein they stand they are continually to labour that they may abound more and more therein Which as this place sheweth so farther that of the Apostle to the Hebrewes Heb. 6.1 where he saith Therefore leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Where the Apostle shewes that wee are not alwaies to be a learning the principles and beginnings of Religion but as children which at the first are fed with milke doe afterwards take and digest strong meate so from principles in religion we should goe forward vnto perfection in religion growing vp daily more and more in the vnity of faith and of the knowledge of the Sonne of God into a perfect man Adde herevnto the example of our Apostle Psal 3.12 he hauing attained vnto a great measure of perfection yet counted not himselfe that hee had attained vnto it but hee followed hard after it that hee might comprehend it and still endeauoured himselfe vnto that which was before In whose example as in a glasse we may see that we are not to rest in any perfection that we can grow vnto in this life but still we are to go forward from perfection to perfection and still to labour to encrease and abound more and more in euery grace wherewith wee are blessed And how should any man thinke othewise considering what enemies we haue which hinder our perfection For can we haue the diuell euer seeking like a roaring Lyon to deuour vs the world laying a thousand baites to deceaue vs our owne flesh as a strong armed man euermore assaulting vs so that our whole liues bee a continuall sharpe warfare vnto vs and yet hope for such perfection in this life that wee neede not striue farther Nay these continually bid vs such battaile that if either wee stand or giue backe wee may quickely take the foyle Still therefore wee must hold on and as long as the Lord continues our life so long we must giue all diligence to abound more and more in euerie grace wherein we stand This then serueth to condemne the miserable corruptions of our times for so it is with vs that a great many of vs rather go backeward and growe worse and worse then better and better Many which seemed to haue begunne in the spirit make an end in the flesh which seemed for a time to haue runne well with the Galathians are with them drawen away with diuers lusts which drowne them in perdition Others of vs pawse at the matter and as if there were danger in euery step farther we stand at a stay and moue not our foote forward But what doe I say that wee stand at a stay Nay indeede and in truth we plainely go backeward for not to go forward in the way of Christianitie is to goe backeward and not to encrease in the graces of Gods spirit is to decrease in them And therefore the iudgement of the Laodiceans because they were not hot was as if they had been cold euen to be spewed out of the Lord his mouth Apoc. 3.16 Others of vs can be content to make a shew of going forward and encreasing in religion and pietie but it is for our aduantage an gaine that vnder a colour of zeale and forwardnesse we may the better compasse our commodities and bring our purposes to passe for we like better of the account that gaine should bee godlinesse then that godlinesse should be gaine and againe we will make of a shew of godlinesse The least number by farre is of them that hauing begun well doe in their soules labour after perfection that they may abound more and more in the grace wherein they stand But let our care beloued be to be of this number Let vs so striue after perfection that we may daily grow from perfection to perfection till we become perfect men in Christ Iesus Let vs continually pray with the Apostles Lord encrease our faith and let vs labour by all holy meanes of hearing the word preached and reuerent vse of the blessed Sacrament to growe more and more in faith Let vs pray with the Prophet Psal 68 28. Stablish the thing O God that thou hast wrought in vs and let vs labour to bee daily more and more grounded stablished in euery grace that the Lord hath wrought in vs. And if alreadie we do thus let vs comfort our selues in this that we doe as we ought and let vs hold on our good course vnto the end The third thing which here I note is that the Apostle prayeth that their loue might abound more and more their loue towards God their loue one towards another their loue towards the poore Saints and afflicted members of Christ Iesus Whence I obserue that in all Christians this must bee a continuall care that they may abound alwaies more and more in loue towards God in loue one towards another and in loue towards the poore Saints and afflicted members of Christ Iesus For first touching the loue of God how can we loue him enough who so loued vs euen when we were enemies vnto him that hee sent his onely begotten sonne into the world to suffer death for vs that we might liue through him This was loue passing the loue of women and how should wee loue him that thus loued vs first Sure our care can neuer bee enough that still wee may more and more abound in loue towards him Againe touching the loue one of another we see how the Apostle prayeth for the Thessalonians saying The Lord encrease you 1 Thess 3.12 and make you to abound in loue one towards another and towards all men Which his prayer for them was a plaine signification of that care which was behoouefull to be in them namely that they might encrease and abound daily more and more in mutuall loue one towards another and not in them onely but in vs also vnto whose edification and instruction those things were plainely written Also touching our loue towards the poore Saints and afflicted members of Christ Iesus we see how the Apostle presseth and vrgeth the Corinthians 2 Cor. 8. and in them vs therevnto commending their good
a zeale of the law that the Iewes submitted not themselues vnto the righteousnesse of God but their zeale was not according to knowledge Rom. 10.2 as the Apostle sheweth where hee saith I beare them record that they haue the zeale of God but not according to knowledge So in our loue we may doe good vnto those and shew kindnesse vnto those to whom wee ought not if our loue bee not grounded on knowledge and in all iudgement And this was it which the Apostle taxed in the Galathians Gal. 4.18 where hee said It is a good thing alwaies to loue earnestly in a good thing That they loued and loued earnestly he misliked it not nay It is a good thing saith he to loue earnestly But that their loue was not in knowledge and iudgment that he misliked They encreased in loue towards thē that seduced them and abated their loue towards him that had taught them the truth This he misliked and therefore tolde them that it was a good thing to loue earnestly alwaies in a good thing We must loue but wee must know that the thing we loue is good that the person whome we loue is good And therefore our loue must abound in knowledge and in iudgement This then serueth to condemne our great carelesnesse in making choise on whome wee set our loue and vnto whom we doe good and performe duties of loue Our loue should abound in knowledge out of Gods word whom to loue and in iudgement to performe the duties of loue to whome wee ought But commonly wee care not where we cast our loue but as he fits our humor so commonly wee cast our loue vpon him If hee will bowze and drinke with vs if he will game and play with vs if he will curse and sweare with vs if he will play the good fellow and runne to the diuell with vs then wee will loue him and what wee can wee will doe for him Neither can it bee that they should bestowe their loues better who themselues are no better Nay where better graces are yet is there no better choyce of our loue We commonly looke rather how he sutes our affections and likings whom we would loue and fancie then how he is beautified with the graces of Gods spirit how well he is grounded and stablished in the faith And howsoeuer he be scarce sound in the faith yet if he sute our affectiōs likings we grow to more entire loue w th him then with others more to beloued If this beloued haue beene a fault in any of vs let vs learne hereafter to reforme it and let our loue abound more and more in knowledge and in iudgement Let vs know out of the word whom we ought to loue and vnto whome wee ought to doe good and let vs loue them and do good vnto them Let neither our knowledge bee without loue nor our iudgement without loue neither let our loue be without knowledge or iudgement Let vs abound more and more in loue and in knowledge and in iudgement and let our loue abound more and more in knowledge and in all iudgement LECTVRE XI PHILIP 1. Verse 10. That yee may discerne things that differ one from another that yee may bee pure and without offence vntill the day of Christ NOw hauing spoken of the Apostles praying for the Philippians and of the things for which his prayer vnto God for them was namely for their encrease in loue in knowledge and in iudgement that their loue might abound more and more in knowledge and in iudgement it remaineth now that we speake of the ends wherefore the Apostle prayed for the Philippians encrease in these graces set downe in these words That yee may discerne c. That yee may discerne c. The first end wherefore the Apostle prayed for the Philippians that they might abound more and more in knowledge and in all iudgement was that they might discerne things that differ one from another that is by their knowledge out of the word and by their iudgement out of their owne experience they might discerne betweene good and euill vertue and vice false and true Apostles corrupt and vncorrupt doctrine and so might follow the good and fly the bad The same phrase of speech that is heere vsed is also vsed in the Epistle to the Romanes though not so translated in our English Bibles there Rom. 2.18 as here Behold saith the Apostle there thou art called a Iewe and restest in the law and gloriest in God and knowest his will and allowest the things that are excellent Thus it is there translated and read as also some translate the phrase here in this place reading thus That ye may allow the things that are excellent But in that place to the Romanes the reading in the Margent is better then the reading in the Text and is all one with the reading here vsed in this place of our Apostle howbeit the matter is not great whether reading we admit both comming much to one for whether wee reade thus That yee may discerne things that differ the meaning is that vpon triall they might allow the things that are excellent or thus That ye may allow the things that are excellent the meaning is that vpon the discerning of things that differ they may allow the things that are excellent But I follow the reading as in this place we haue it The first thing then which heere I note is the end wherefore the Apostle prayed for the Philippians that they might abound in knowledge and in all iudgement and it was that they might trie and discerne things that differed right from wrong truth from error religion from superstition c. that being able to put a difference betweene them they might allow and follow that which were good that which they ought Whence I obserue the end wherefore all Christians ought to labour for encrease in knowledge and in all iudgement and that is that they may discerne things that differ good from euill right from wrong truth from error religion from superstition c. that so they may be pure and without offence vntill the day of Christ c. For therefore are we to follow after knowledge that we may know what is good and what is euill what is truth and what is error and may be able to trie the spirits and to put a difference between things that differ one from another and therefore are we to labour after a sound iudgement through a feeling experience in our owne soules of the truth of those things which wee are taught out of the word that hauing our wits exercised to discerne both good and euil we may be pure and without offence c. This place of our Apostle is proofe pregnant enough to this purpose where yee see that the Apostle in his loue toward the Philippians praied for them that they might abound in knowledge and in all iudgement to this end that they might discerne c. And wherefore is
whatsoeuer is euill in life from whatsoeuer is vnholy in manners Know ye not 1 Cor. 5.6.7 saith the Apostle that a little leauen leaueneth a whole lumpe Purge out therefore the olde leauen that yee may bee a new lumpe as yee are vnleauened for Christ our Passeouer is sacrificed for vs. The Apostle speaketh there of the incestuous person and hauing sharpely reproued the Corinthians negligence in not punishing him and willed them to excommunicate him hee whetteth them thereunto saying Know ye not that a little leauen c. as if he should haue said Ye know very well that a little leauen leaueneth the whole lumpe or batch and know yee not that one naughtie man infecteth and poysoneth the whole congregation What is then to be done Purge out therefore the olde leauen that ye may be a new lumpe cut off that naughty man from your body that ye may bee an holy congregation vnto the Lord as yee are vnleauened as ye are called to be holy for Christ our Passeouer is sacrificed for vs. Which his exhortation as it serued for that purpose so did it lessen them and in them vs that forasmuch as a little leauen a little corruption marreth and poysonneth the whole man therfore we should purge out we should be pure from all leauen of malitiousnesse and wickednes euen from all corruption whatsoeuer that wee may be a new lumpe holy vessels for the habitation of the holy spirit as we are vnleauened and holy and pure by our calling in Christ Iesus And why for Christ our passeouer is sacrificed for vs whereby the Apostle implieth thus much that as the Iewes in the celebration of the feast of the passeouer were to put away for all that time all leauen out of their houses and onely to eat vnleauened bread so we now that Christ our passeouer is sacrificed for vs are to purge our selues and to clense the houses of our bodies from all leauen and filthines corruption to keep the feast with the vnleauened bread of sinceritie and truth holinesse and godlinesse so that for the whole time of the feast the whole terme of our life there be no leauen no corruption at all found in the houses of our bodies Can any thing be more plaine for that puritie which ought to be in vs Much to the like purpose is that of our blessed Sauiour to his Disciples where he warneth them saying Take heede and beware of the leauen of the Pharises and Sadduces In which words he warneth them Matth. 16.12 and in them vs to look vnto it that we be pure from all corruption in doctrine And in that he doubleth the caueat saying Take heede and beware he sheweth how very behouefull it is to looke vnto it and in that he calleth corruption in doctrine leauen he sheweth both the poyson of it that it marres the whole man as a little leauen that leaueneth the whole lumpe and likewise the riddance that should be of it out of the houses of our bodies as of leauen out of the houses in the feast of the passeouer So that yee see how behouefull an imployment for vs it is that we be pure from all corruption in doctrine life and manners And the reason is plaine for what fellowship hath truth with error or what communion hath good with euill We cannot serue both God and Mammon wee must flie that which is euill and follow that which is good Halting betweene God and Ball will not serue we must worship the Lord our God and him onely must we serue If we be circumcised Christ shall profit vs nothing if there be any mixture of corruption in vs our religion is in vaine It is but the one of two either pure or impure If we will not be impure our care must be to be pure Here then are met withall such tollerations and indulgences as either in policie or vpon any carnal reason we are wont to take and allow vnto our selues Whereas the Apost would haue vs purged of all corruptiō we will allow some mixture of corruption and all things shall be well notwithstanding Againe we like not of those hot headed fellowes that precisely vrge a conformitie in all things according vnto the word we cannot away with those pure men that would haue vs so pure that we should not speake a word amisse or doe any thing that is euill We are men and we must play the goodfellowes now and then we must sweare now and then we must runne at ryot now and then we must drinke and daunce and play now and then more then wee should wee must passe the bounds of modestie honestie and Christian dutie now and then And if some of vs happily will not breake out into such termes yet wee will thinke that sometimes wee may aduenture a little vpon some breach of the law that we may without great offence commit such and such little sinnes that a little corruption a little yeelding vnto the fashions of the world cannot doe so much harme that too much strictnesse and precisenesse is naught and that to stand so much vpon purity and sincerity is but to make our selues the talke and mocke and by-word of the people Thus we will be moderaters ouer the holy Ghost and when hee seemes vnto vs to ouer-reach wee will bring him to the measure of our owne scantling But beloued let vs not deceaue our selues God is not mocked but what he requireth of vs it standeth vs vpon to take care of the performance of it The end of our calling is that we be holy in all manner of conuersation as he which hath called vs is holy And therefore hath God chosen vs in Christ Iesus before the foundation of the world that wee should bee holy and without blame before him in loue And Christ our Passeouer is once and for euer sacrificed for vs that henceforth we should keepe the Feast of the Passeouer vnto the Lord for euer so that now no leauen of corruption at all may be found in all our houses Let vs therefore take heede how wee make tollerations and indulgences vnto our selues Let vs take heed how we suffer any leauen of corruption in the houses of our bodies and let vs rather purge out the olde leauen that we may be a new lumpe Let vs striue as much as possibly we can after this purity that is required of vs and let vs assure our selues that when we haue striuen all that euer we can after this purity wee shall bee impure enough and too much We see what it is that is required of vs as therefore the Apostle willeth Timothy 1. Tim. 5.22 Let vs keepe our selues pure pure from corruption in doctrine and pure from corruption in life and manners that as our Apostle afterwards exhorteth we may bee blamelesse and pure and the sonnes of God without rebuke in the middest of a naughty and crooked nation Let our care bee first to discerne things that differ that wee may
be rich in good works as we are to liue righteously in this present world so we are to be filled with the fruits of righteousnes that in our whole spirit soule and body throughout our whole life the fruits thereof may appeare We cease not to pray for you saith the Apostle to the Colossians Col. 1.9 10. and to desire that yee might be filled with knowledge of his will in all wisdome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all things being fruitfull in all good works The words are much like to these of our Apostle wherein yee see he saith he praied for them vnto the Lord that they might be filled with the knowledge of his will in all wisdome and spirituall vnderstanding to the end that they might walke worthy of him and please him in all things and be fruitfull in all good works giuing them and in them vs thereby to vnderstand that we are to walke worthy of the Lord therefore to please him in all things that we are to please him in all things and therefore to be fruitfull in all good works like good trees bringing forth much fruit vnto the glory and praise of God Againe he that abideth in me Joh. 15 5. saith our Sauiour and I in him the same bringeth forth much fruit and herein saith he is my father glorified 8. that ye beare much fruit In which place our Sauiour likeneth him selfe vnto the vine and his disciples and children vnto the branches of the vine Now how shall wee know that wee are branches of the vine Christ Iesus If wee beare much fruit in him if we will glorifie the Father if we will know that we abide in Christ Iesus and that he abideth in vs if we will know that we are branches of the true vine Christ Iesus wee must not be like vnto the figge tree that bare no fruit but onely leaues but we must beare fruit and much fruit and much fruit in Christ Iesus It is not here a grape and there a grape here a cluster and there a cluster that will serue the turne but we must beare much fruit neither is it wilde grapes and fruit in the flesh that we must beare but wee must beare much fruit in Christ Iesus we must be rich in the fruits of the spirit rich in good works And this was it that was commended in that vertuous woman Tabitha that shee was full of good works Act. 9.36 and almes which shee did Whose example we may not passe ouer with a bare reading or hearing of it without making farther vse of it then to know that it was so but we must know that it was written for our learning to admonish vs that as she was so we should be full of good works and almes deeds of good works in generall and of almes deeds in particular But what is the reason that we should be filled with the fruits of righteousnes We haue already heard many reasons as that we may please the Lord in all things for so we doe please him in all things Col. 1.10 if we be fruitfull in all good workes Againe that wee may glorifie God the Father Joh. 15.8 for herein is the father glorified if we beare much fruit 5. Againe that we may know that we abide in Christ and Christ in vs for he that abideth in Christ and Christ in him the same bringeth forth much fruit Againe that there may be none vnrighteousnes in vs for so shall we be free from vnrighteousnes if we be filled with the fruits of righteousnesse Againe because we our selues should be as good trees the planting of the Lord trees of righteousnes Esay 61.3 â—s the Prophet speaketh for so shall we be knowne to be good trees if we bring forth good fruit and the more good fruit that we beare the better trees we shall be That therefore we may be trees of righteousnesse wee should be filled with the fruits of righteousnes that we may be the planting of the Lord we should bring forth much fruit in the Lord that we may be as trees planted â—y the water side we should alwaies bring forth fruit in due season All times of the yeare our boughes euen the boughes of our spirit soule and bodie should be full of the fruits of the spirit of the fruits of repentance of the fruits of holinesse of the fruits of righteousnes The trees of the garden haue their seasons to beare their fruit and in their seasons they doe not alwaies take but all times are due seasons for our bearing of fruit and at all times our trees should be so well taken that their tender â—oughes should be euen loden with fruit Here then first beloued take a caueat to beware of them that tell you that we make no reckoning of good works that all our preaching is of an idle and dead faith that we are afraid in our Sermons to make any mention of good works and that when we mention them either we condemne them or speake so coldly of them as if there were no worth at all in them Let your owne eares witnesse what we preach vnto you and whether they do not most vntruly slander vs that thus speake of vs. What more doe we beat vpon and vrge then that yee may be pure that ye may be without offence vntill the day of Christ that yee may be filled with the fruits of righteousnesse and abound in euery good worke Answere them therfore out of your owne knowledg tell them that they are of their father the deuill who is a lier and the father thereof Yee your selues know it and therefore may boldly speake it Secondly let this be as a spurre to pricke vs forward and to stirre vs vp to euery good worke For should we be filled with the fruits of righteousnes and abound in euery good worke How is it then that we are so barren in good works like vnto the heath in the wildernes that bringeth forth no fruit that is good Abound in works we doe but it is in the sinfull works of the flesh not in good works of the spirit and full of fruits we are but it is of the fruits of vnrighteousnes maliciousnes crueltie oppression and the like not full of the fruits of righteousnes If there be here and there a cluster of grapes as in the gathering after the vintage if wee doe some things well though they be nothing in comparison of the euill that we doe if after we haue runne at ryot a long time at length we haue some fruit in holinesse if in the moderation and gouernment of our affections and actions we doe more sauour of the spirit then in the common course of the world men doe then we thinke well of our good works and count our selues such as haue well profited in the schoole of Christ But to vrge vs to be filled with the fruits of righteousnes to be
doe euidently conuince that so many as are in Christ Iesus may and ought to assure themselues of their saluation But I haue diuers times heretofore spoken of this point more at large Let vs now therefore proceede If any man therefore here aske how and by what meanes it could come to passe that this the Apostles imprisonment and this practising against him in his imprisonment could turne to his saluation himselfe in the next words shewes the meanes to be the Philippians praier the helpe of Gods spirit and his owne hearty and earnest expectation and hope I know c. through your praier c. Of which three two namely their praier and his hearty expectation and hope were indeede meanes but the third namely the spirit of Iesus Christ was the author which by and according to these meanes turned his sufferings and wrongs to his saluation Howbeit in a generall signification of meanes we may say that hee knew that by and according to these meanes this that he suffered that they practised against him should turne to his saluation Whence I obserue how according to the promise the sufferings and wrongs of Gods children turne to their saluation namely by the helpe of Godâ— spirit through the praier of the Church according to theâ— faith and hope that are troubled and afflicted For through the praier of the Church the spiâ—it of Iesus Christ which dwelt in him in all fulnesse is giuen vnto the godly to helpe them in their troubles and he according to their faith and hope in him if they put their trust in him helpeth them turneth their sufferings and their wrongs vnto the best as it is written Ps 145.18 The Lord is neere to all that call vpon him to all that call vpon him faithfully the Lord is neere in the day of trouble to helpe and to turne all to the best but vnto whom is hee thus neere Euen vnto them that call vpon him what to all that call vpon him Nay to all that call vpon him in faith and in truth beleeuing in him and putâ—ing their trust in him And that vnto such he is neere to â—uch purpose euen through the praier of the Saints and of â—he Church may appeare by the storie of Peters imprisonment who being in prison Act. 12.5 and earnest praier being made of the Church vnto God for him was deliuered by an Angell out of prison Thus the Lord by his spirit worketh for his children through the praier of the Saints and according to their faith and hope in him So that thus we are to resolue all afflictions and troubles worke for the best and turne vnto saluation but vnto whom and how vnto such as Paul vnto the elect of God the redeemed of Christ the sanctified by Gods spirit the members of Christ his Church by the helpe of the spirit through the ministery and praiers of the Church and according to their faith and hope in Christ Iesus First then here can be no hope nor shall be any helpe vnto such as either are out of the Church or are in the Church but not of the Church For albeit such may haue sufferings and wrongs yet shall they not turne to their saluation Neither can they turne vnto saluation because they are not for Christ his sake or the Gospels to which kinde onely the promise is made Nay vnto such alients from the couenant of promise their troubles in this life are but the beginnings of that fearefull iudgement which in flaming fire is reserued for them against that great day Secondly hence we learne that euen vnto the godly in Christ Iesus their sufferings and wrongs turne to their saluation not for any their merits or through the vertue of their sufferings but through the praiers of the Saints c. If we thinke vpon merit we may well thinke that our Apostle might as well haue stood vpon merit as the best that liue could nay in sufferings and wrongs he was more abundant then the best that liues is as that place to the Corinthians sheweth Yet he stands not vpon them but that his troubles turne to his saluation 2 Cor 11. he imputes it to the praier of the Church to the help of Gods spirit according to the faith and hope which God had wrought in him by his spirit and by his example teacheth vs so to doe Nay hee vtterly disclaimeth all merit of saluation by affliction and by his example teacheth vs so to do where he saith I count that the afflictions of this present time are not worthie of the glorie which shall bee shewed vnto vs. Rom. 8.18 Whence it is plaine that because there is no proportion betweene the sufferings of this life and the reward of eternall glorie Therefore the sufferings of this life doe not merit the reward of eternall glory Whatsoeuer therefore any merit-monger shall tell you touching the merit of our sufferings trust it not For it is not for our merits by them that they turne to our saluation but through your prayer and by the helpe of the spirit of Iesus Christ Now to speake somewhat more in perticular of the meanes First I note that the Apostle saith that he knoweth that this shall turne to his saluation through the Philippians prayer Whence I obserue the power and efficacie of the prayers of the Church powred out for the afflicted members of Christ Iesus which is that through the prayers of the Church their troubles turne to their saluation The prayer of a righteous man Iam. 5.16 saith Iames auaileth much if it be feruent Here is a condition requisite in prayer if it bee powerfull with GOD that it bee feruent and proceede from an holie zeale and beeing such it auaileth much and hath great power with the Lord as to saue the sicke to stay or to bring raine c. as it is in that place Ioh. 15.7 Now if the prayer of one righteous man bee of such power with the Lord how much more the prayer of the Church 16.23 Againe If yee abide in me saith our Sauiour and my words abide in you aske what yee will and it shall bee done vnto you Mat. 21 22. And againe Whatsoeuer ye shal aske the father in my name hee will giue it you And againe Whatsoeuer yee shall aske in prayer if ye belieue ye shall receaue it From all which places I note that the prayers which shall haue power with God first they must bee the prayers of the righteous of them that are engraffed into Christ of them in whome the word of Christ dwelleth And secondly they must be ferâ—ent they must be made in Christ his name they must bee â—ade in faith and then wee being such and our prayers â—eing such whatsoeuer we shall aske be it for our selues or â—e it for others we shall receaue it And if the prayers of eâ—ery such shall haue such power with God much more shal â—he praiers of the Church haue
such power with God And â—herefore ye see how often the Apostle requesteth the praiâ—rs of the Church for him as Ephes 6.18 Colossi 4.3 â— Thes 3.1 And in his Epistle to Philemon there hee proâ—esseth as here he doth that he trusteth through their prayâ—rs to be giuen vnto them by deliuerance out of his bands â—herein commending himselfe to their prayers A good lesson for vs to stirre vs vp vnto publique and priuate prayer both for our selues and for others seeing they are so powerfull with God as to bring his blessings and graces both vpon our selues and vpon others And this lesson is as needfull as it is good especially in this our day wherein there is such neglect both of publique and priuate prayer vnto the Lord. Priuate praier so rare that if it be vsed by any it is noted by many and they straight way censured as thinking themselues more holy then other men And publique prayer so little regarded by some that verie seldome they are present with the congregation in publique prayer I cannot stand of it Only I say he that neglecteth the meanes vnto grace he shall neuer finde grace Secondly hence I obserue a dutie of the Church in publique prayer which is to pray for the afflicted members of Christ Iesuâ— for the Apostle in saying that he knew that this should turne to his saluation through their praiers therin stirreth them to pray for him And see the points wherein the Church is to commend them in their prayers vnto God As first that the Lord may turne their affliction and trouble to their saluation Secondly that hee will helpe them by his holy spirit in euerie needefull time of trouble Thirdly that they may so stand in the defence of the truth of Christ Iesus that in nothing they may bee ashamed Fourthly that the Lord will strentghen them with strong faith and hope in him Fiftly that Christ may be glorified in their body whether it bee by life or death Thus the Church should pray and thus the afflicted should desire the Church to pray LECTVRE XVI PHILIP I. Verse 19. And by the helpe of the holy spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it bee by life or by death ONe thing hence I obserue which is that not for our prayers or for the praiers of the Church for vs but through our praiers and through the praiers of the Church for vs the Lord giueth his grace vnto vs. And therefore the Apostle saith Vers 22. I know that this shall turne to my saluation through your prayers not for your praier And to Philemon I trust through your prayers I shall be giuen vnto you Neither doe wee euer reade that for our prayers as for the merit and worth of them any grace is giuen vnto any Neither doe I build this note vpon this ground as if because it is said through therefore it cannot be for our prasyers For I know that we are saued through Iesus Christ and yet for Iesus Christ euen for his merits sake so that the phrase barely considered canot inferre the note but hereon it is builded taht it is so said through that neither euer it is nor can be said that for our praiers any grace 〈◊〉 giuen vnto vs. For not for our praiers sake not for the â—erit and worth of our praiers doth the Lord heare vs and â—rant vs our requests but for the promise sake which of his â—wne free grace he hath made vnto our praiers He hath â—assed his promise Mat 21.22 that whatsoeuer we shall aske in praier in â—is name if we beleeue we shall receiue it and he hath bidden â—s aske and we shall receiue seeke and we shall finde Mat. 7.7 knocke and â—e shall be opened vnto vs. Because then he hath promised grace vnto our praiers he is intreated for grace through our praiers Aske and haue first aske and then haue and â—he better beggers the greater getters For it is not with the Lord as with vs we say a great begger would haue a good â—ay saier and vnto whom but euen now we haue giuen wee loue not that they should by and by come againe and begge of vs. But I say it is not so with the Lord but of the greatest begger he is most intreated and the oftner wee come a begging to him the more welcome we are vnto him for he loues to be intreated and being intreated he promiseth to giue and so through our praiers he giues euen for his promise sake but not for our praiers sake for they when they are best are so full of imperfections that they merit nothing but to be reiected Seldome but we are troubled with wandring by-thoughts often we pray for things and against things without submitting of our wills vnto the Lords will often we pray not in faith towards God often not in loue towards our brethren often coldly often hypocritically and when not so but that our praiers might iustly be turned into sinne vnto vs Causes therefore they are not for which the Lord bestoweth any graces vpon vs but meanes onely through which we receiue graces needfull for vs for the promise sake made in Christ Iesus Farre be it therefore from vs to stand vpon the merit of our praiers as if for our praiers sake we deserued any grace to be bestowed vpon vs. Let vs as we ought powre out feruent praiers vnto the Lord in faith and in Christ his name and assure we our selues we shall be heard But withall let vs know that it is for his promise sake made vnto our praiers and for his Christ his sake which offereth vp our praiers whatsoeuer be our state and place let vs not slacke this seruice neither let vs presume vpon any merit by this seruice If we lift vp pure hands vnto the Lord in his Temple in our houses or in our chambers he will heare vs though not for our praiers yet through our praiers he will be intreated of vs. Let it be enough for vs that he will heare vs and let this most of all glad vs that for his Christ his sake and for his promise sake he will heare vs. And let this suffice to be spoken touching the first meanes in particular that through our praiers and the praiers of the Church for vs all things worke together for the best vnto so many of vs aâ— loue God and are in Christ Iesus The next meanes whereof the Apostle speaketh is the helpe of the spirit of Christ Iesus whereby he saith he knew that this should turne vnto his saluation I know c. Where the spirit is called the spirit of Iesus Christ as because of his proceeding from the Sonne so because of his dwelling in him in all fullnes as also because Christ sendeth him into our hearts and by him worketh his will in
And thus it appeareth that the Apostles thoght when they reioyced that they were counted worthy to suffer rebuke for Christ his name This they thought was their glory and a speciall guift of God by grace vnto them not communicated vnto others who could not endure any such sufferings for Christ but by a speciall guift giuen of god vnto them therfore they reioyced in their sufferings Now here ye must vnderstand that all sufferings are not sufferings for Christ his sake and that all that say they suffer for Christ his sake do not suffer for Christ his sake for such there are as suffer as euill doers touching which sort of sufferers the Apostle exhorteth vs saying Let none of you suffer as a murtherer 1 Pet. 4.15 or as a theefe or as an euill doer or as a busie bodie in other mens matters And againe such there are as say they suffer for Christ his sake and his truths sake when in truth they suffer for troubling the Church with their heresies as many Heretiques heretofore and for treason against their Prince and Countrie as some in our daieâ— Know therefore that two things are required in him that suffereth for Christ his sake The one is that his aduersaries persecute and trouble him not as an euill doer not for tumults â—n the Church by schisme or heresie not for treason or any â—ause that is not good but euen because of his constant â—rofession of Christ and of his truth And therefore the â—ufferings of malefactors of Heretikes schismatiques traiâ—ors or others that suffer for an euill cause are no sufferings â—or Christ his sake The other is that with patience he suffer â—hatsoeuer he suffereth only for Christ and his truths sake â—ithout respect of shame gaine glorie or any other like â—hing in the world And therefore the sufferings of such as â—uffer because they shame to bee counted reuoltors and Aâ—ostataes or because they desire to be honored as Martyrs â—r in any like respects are no sufferings for Christ his sake To suffer then for Christ his sake is with patience to endure mockings scourgings bonds imprisonments and death it â—elfe euen for his owne sake and for his truths sake and â—ather then we will depart from him or preiudice his glorie And thus to suffer for Christ his sake is a singular gift of God by grace as hath already beene shewed not the afflictions and persecutions themselues in themselues but â—hus to suffer them Now the Vse which our Apostle teacheth vs to make hereof is this not to feare the aduersaries in any thing For who would be afraid of a singular gift of God Now to suffer for Christ his sake by the aduersaries is a singular gift of God Let vs not therefore in any thing feare our aduersaries but take good courage against them Againe this may serue to teach vs what nouices yet wee are in the schoole of Christ for how many of vs esteeme it a singular gift of God to suffer persecution for Christ his sake Surely if we had learned this lesson well wee had profited very well in the schoole of Christ But when we are taught this lesson what doe many of vs I hope not many here but in many places what do many say within themselues surely I feare to remember what they say But doe they not say I bid no such gifts such gifts be farre from mee let him bestow such gifts on his dearest children not on me and such other blasphemous speeches which the godly may feare to heare or vtter And indeed he giueth no such gifts to such But let vs know that then we haue wel profited in the schole of Christ when we haue well learned this lesson that to suffer for his Christs sake is a singular gift of God especially when we haue so learned it that when it comes to the practise we can so account it Again this may teach vs that it is not in our own power or strength to suffer persecution for Christ his sake but this must be giuen vs of God To will to doe to belieue to suffer all must be giuen of God he must beginne and hee must make an end he must be all in all that hee may haue the glorie of all 1 Pet. 1.5 If Peter bee left vnto himselfe a damsell shall be enough to terrifie him and to make him denie his Lord and Master And therefore hee can tell vs out of his owne experience that wee are kept by the power of God through faith vnto saluation Whether therefore we beliue or suffer for Christ his sake let vs know that it is giuen vs of God and let him haue all the glorie of it Another thing yet I obserue in that the Apostle saith vnto you it is giuen not onely to beleeue but to suffer for Christ 〈◊〉 sake and that is that to suffer for Christ his sake is an argument of faith and a note of Gods Church and chosen children For vnto none is it giuen to suffer for Christ his sake but vnto whom it is first giuen to beleeue and it is for him that is borne after the flesh to persecute him that is borne after the spirit as it is written as then he that was borne afteâ— the flesh speaking of Ismael persecuted him that was bornâ— after the spirit Gal. 4.29 meaning Isaac euen so is it now All of them indeed striue not vnto death but most of them at one time or other are put to it Pâ—â— to take vp their crosse and only they suffer for Christ his sake for vnto them it is giuen and only to them to suffer for his sake This then may teach vs to brooke the crosse when hee laieth it vpon vs. For it is no strange thing that the crosse be laid vpon the children of the kingdome and that their faith be tried by troubles Nay rather it is strange if it bee not so And therâ—fore the Apostle saith Dearely beloued â—inke it not strange concerning the firie triall which is among you â— prooue you 1 Pet. 4.12 as though some strange thing were come vnto â—â—u If therefore if it be the will of God that wee suffer â—â—r Christ his sake let vs cheerefully take vp our crosse and â—â—llow him knowing that afflictions and sufferings are the â—arkes of the Lord Iesus in our body and that hee will not â—â—ffer vs to bee tempted aboue that wee be able c. It â—â—lloweth Hauing the same fight This is the last motiue or reason â—o perswade the Philippians in nothing to feare the aduerâ—â—ries wherein he presseth them with his owne example â—â—at as they had seen him at Philippie in nothing to feare the â—duersaries and now heard that at Rome hee feared them â—ot so they should in nothing feare the aduersaries But â—ow saith the Apostle that he had fought and now did â—â—ght He fought and ouercame as Augustine saith Non reâ—â—stendo sed patiendo he changed no blows with the aduersaâ—ies
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
he hath chosen and adopted before the foundation of the world and his decree is beyond all degrees of comparison more vnalterable and vnchangeable than are the lawes of the Medes and Persians Yet such are the mercies of our God towards vs that howsoeuer wee can helpe nothing vnto our election or vnto our adoption into the sonnes of God yet may wee know whether we be elected whether we be the sonnes of God and besides we may giue proofe thereof vnto others And hereunto it is that wee ought to giue all diligence and to bend our selues and our whole studies that it may appeare both vnto our selues and vnto others that we are the sonnes of God A studie whereunto the comfort which thence may arise may be a sufficient inducement vnto any For wherein should wee rather labour than in that wherein wee may take the greatest comfort Or wherein can we take so great comfor as in this that wee know that we are and that it doth appeare vnto others that wee are the sonnes of God Herein alone is sound ioy and comfort and without this what can there be else but restlesnesse of thoughts and disquietnesse of minde Yea but you will aske mee how this may appeare either vnto our selues or others that wee are the sonnes of God I answer out of the Apostles euen by walking without rebuke in the middest of a naughtie and crooked nation by the fruits of the spirit shewing themselues in the holinesse of our conuersation Rom. 8.14 For as many as are lead by the spirit of God they are the sonnes of God Now who are they that are lead by the spirit of God Euen they that by the power of the spirit of sanctification mortifie the deeds of the body as there the Apostle sheweth and bring forth the fruits of the spirit So then they which walke not after the flesh but after the spirit flying from sinne as from a Serpent and being zealous of good workes they haue an infallible testimonie that they are the sonnes of God and heires of eternall life Hereby then wee our selues know that wee are the sonnes of God euen by the fruits of the spirit which hee hath giuen vs. And therefore Peter in the place before alleadged Giue diligence to make your calling and election sure immediately addeth For if yee doe these things that is if yee bring forth those fruits mentioned before ye shall neuer fall Where the Apostles plainly sheweth that the way to confirme our election vnto our selues is by the fruits of the spirit which he hath giuen vs. Hereby likewise wee make it apparant vnto others that wee are the sonnes of God if wee walke in those good workes which God hath ordained vs to walke in And therefore our Sauiour Christ exhorteth vs saying Let your light so shine before men Mat. 5.16 that they may see your good workes and glorifie your Father which is in heauen euen him whose sonnes they shall know you to bee by those good workes which they shall see you doe So that as the end wherefore wee were predestinate to bee adopted into the sonnes of God through Iesus Christ was that wee should be holy and without blame before God in loue so the meanes whereby wee are declared both to our selues and others to be the sonnes of God is our holy conuersation and walking without rebuke in the middest of a naughtie and crooked nation When therefore I say that we ought to giue all diligence that we may appeare to be the sonnes of God the meaning is that we ought to be holy in conuersation and without blame in the middest of a naughtie and crooked nation that so it may appeare that wee are the sonnes of God Yea but here againe it will be said where is he that is holy in all manner of conuersation And who is he that walketh without rebuke amongst the sonnes of men And therefore how can it appeare by the note of our sanctification that we are the sonnes of God I answer that howsoeuer our sanctification here in this life be so vnperfit that we cannot be holy in all manner of conuersation or walke without rebuke amongst the sonnes of men yet if we striue and labour if we studie and endeuour to be holy without blame and to walke as the sonnes of God amongst the sonnes of men hereby it doth and may appeare that we are the sonnes of God If we hate the sinnes of vnfaithfulnes and let no such cleane vnto vs if we suffer not sinne to reigne in our mortall bodies but striue to subdue the flesh vnto the spirit if we flie the corruptions which are in the world through lusts and studie to liue soberly and righteously and godly in this present world if wee long and thirst after those things that belong vnto our peace and can in the needfull time of trouble come vnto our God and cry Abba Father hereby it doth and may appeare that we are the sonnes of God The godly strife against sinne and carefull desire of walking in the waies of God without rebuke they are the sure and vndoubted stampes of the spirit of our adoption into the sonnes of God and the certaine fruits of that spirit whereby we are sealed vntill the redemption of the possession purchased vnto the praise of his glory If thou desire further proofe of these things looke into the holy scriptures and they shall instruct thee sufficiently herein Mat. 5.6 Blessed saith our Sauiour Christ are they that hunger and thirst after righteousnesse Where our Sauiour sheweth that not they alone which are righteous but they also which hunger and thirst after righteousnes are blessed and consequently the sonnes of God So we read that Abrahams willingnes to offer vp his onely begotten sonne Isaac for a burnt offering vnto the Lord Gen. 22.12 was accepted with God for as sure a proofe of his faith and obedience as if he had offered him vp indeede Insomuch that in regard of his willingnes thereunto the Apostles plainely say that he did offer vp Isaac when he was tâ—ied Heb. 1â— 17 Iam. 2.21 So litle difference the Holy Ghost putteth betweene the will and the deede when the will is inclined vnto that which is good 1 Chro. 28.2 The like may be said of Dauids willingnesse and desire to build a Temple vnto the Lord. He builded it not yet his purpose and desire to haue builded it was accepted with God And generally this is true that the will and desire is accepted with God as the deede so that the will and desiâ—e and indeuour to walke in the waies of God without rebuke doe plainely sâ—ew vs to be the sonnes of God and are accepted with God as if we walked holy and without blame The like is to be said of striuing against sinne that euen the very striuing against sinne doth plainely shew vs to be the sonnes of God For proofe whereof what neede any other than that example of the
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
them and by them A good nature yee know reioyceth in euery opportunitie that is giuen him whereby he may shew himselfe thankfull and dutifull though it be to his trouble and cost Euen so the children of God though this life be full of trouble and griefe yet when their health is restored and their daies lengthned they reioyce in the opportunitie that God hath giuen them to doe good in the Church or in the common-weale and are carefull therein to shew themselues both thankfull and dutifull vnto their God For answer then vnto the point in man we are to consider briefly these two things the good of himselfe and the good of others vnto the glory of God In respect of the good of himselfe death is a speciall mercy of the Lord vnto euery childe of God because then they rest from their labours and their workes follow them And therefore the Apostle said it is best of all to be loosed and to be with Christ Phil. 1.23 But in respect of others and of the glory of God it is a speciall mercy of God vnto his children to be restored vnto health because so they are made farther instruments of his glory and of the good either of Church or of Common-wealth And therefore the Apostle addeth 24. neuerthelesse to abide in the flesh is more needfull for you Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe yet in respect of the Church at Philippi it was a speciall mercy of the Lord as our Apostle here saith that he was restored vnto health Neither yet would I so here be vnderstood as if I thought or taught that it is a speciall mercy of the Lord vnto his children to be restored vnto health onely in respect of the good of others and not at all in respect of the good of themselues for albeit death bee so a speciall mercy of God vnto them in respect of the good of themselues for that thereby they are freed from the troubles of this life and receiued into euerlasting ioy and blisse yet is health also and life a speciall mercy of the Lord vnto them euen in respect of the good of themselues because the oftener they passe through the fire the more they are purified and made the finer gold the more they are boulted and sifted the finer flower they will be Albeit therefore by life they haue moe troubles yet because by troubles they are made more glorious therefore is life and restoring vnto health a speciall mercy of God vnto his children not only in respect of others good but in respect also of the good of themselues Are then both death and recouerie of health speciall mercies of the Lord vnto his children If then we be the children of God let not our hearts be troubled nor feare in the bed of our sicknesse If it please the Lord by death then to cut off our dayes this let vs know that in mercy towards vs he doth it that so we may not see the euils that are to come that so we may haue rest from all our labours and from all the troubles of this life and that so wee may be euer with our head Christ Iesus and haue the full fruition of those ioyes which eye hath not seene neither eare hath heard nor hath entred into the heart of man to thinke of And againe if it please the Lord to restore vs vnto health let vs know that in mercy likewise he doth it that so we may confesse his name and sing praises vnto him in the land of the liuing that so wee may be further instruments of his glory in doing good vnto others either in in the Church or in the Common-wealth and that so being further tried wee may be further purified to returne as fine gold out of the fire Hath any of vs then cause to mourne for them that doe already sleepe in the Lord Let vs mourne but not as men without hope for the Lord hath had mercy on them and in his mercy towards them hath deliuered them out of prison into a most glorious libertie and hath brought them from a most troublesome sea of miseries vnto the most happy hauen of euerlasting blessednesse Againe hath any of vs beene restored from sicknesse vnto health Let vs remember that the Lord herein hath had mercy on vs as hee had on Epaphroditus For this mercy let vs shew our selues thankfull vnto the Lord and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy He hath reserued vs vnto his further glory Let vs glorifie God both in our bodies and in our spirits for they are Gods Let vs be faithfully and painfully and carefully occupied in the workes of our calling whatsoeuer it be vnto the glory of our God And in particular as this time requireth as God hath had mercy on vs by restoring vs vnto health and bringing vs from the gates almost of death vnto life so let vs take pitie and compassion on our poore distressed brethren and by our morsels of bread and other releefe let vs saue their liues from death As our liues were precious in Gods sight so let their liues be precious in our sight who happily are as deare vnto God as wee are For know this that blessed are they that consider the poore and needie c. Psal 41.1.2.3 And not on him onely but on mee also Wee haue heard of Gods mercy on Epaphroditus in restoring him vnto health which was both a worke of the Lord and a worke wherein the Lord shewed his mercy on Epaphroditus Now see the riches and the bountifulnesse of Gods mercy herein for in restoring him vnto health Gods mercy was not shewed on him alone but on the Apostle Paul also The note which hence I gather is this that in the mercies of the Lord vpon his children there is oftentimes a blessing not for them alone in particular but for others of his children also So sometimes hee sheweth mercy on the childe and keeâ—â—h him aliue for his parents sake to be their staffe of comfort in their old age and againe sometimes he sheweth mercy vpon parents and keepeth them aliue for their childrens sake to bring them vp in the feare of God and in the knowledge of his will So likewise sometimes he sheweth mercy on the Pastor and from sicknesse restoreth him to health for his peoples sake both that they may be kept safe from scattering by the Wolfe and that they may bee taught in the wayes of the Lord and againe sometimes he sheweth mercy on the people for their Pastors sake lest that punishment which should iustly light vpon them should bring too much sorrow vpon him So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death 2 Reg. 20.1 in restoring him vnto health neither vnto him alone 7. but euen therein likewise he shewed mercy vnto the
will of the Lord knowing that whatsoeuer he doth is good and that all things worke together for the best vnto those that loue and feare him Yea but had not Paul the gift of healing If then Epaphroditus his sicknesse or death were such a matter of sorrow vnto him why did he not heale him That Paul had the gift of healing appeareth by many places in the Acts as where it is said that God wrought no small miracles by the hands of Paul so that from his body were brought vnto the sicke kerchiefes Act. 19.11 12.28.8.9 or handkerchiefes and the diseases departed from them And againe where it is said that he healed the father of Publius who lay sicke of a feuer and of a bloudie flix and that he healed many which had diseases in that Iland Yet it is very like that hee could not heale Epaphroditus albeit no doubt he would gladly haue had him whole And this is a plaine proofe vnto vs that the Apostles healed sicknesses and wrought other miracles not by any vertue or power of their owne but by the power of God not whensoeuer they would themselues but when it pleased the Lord they should as also it is said in the Acts Act. 5.12 that God wrought many signes and wonders by the hands of the Apostles Being therefore onely Gods instruments to heale diseases and to worke miracles neither our Apostle nor any of the rest could whensoeuer they would doe these things but only when he would whose instruments they were LECTVRE XLVI PHILIP 2. Vers 28.29.30 I sent him therefore the more diligently that when yee should see him againe yee might reioyce and I might c. THus farre of the first cause why Epaphroditus was so presently sent vnto the Philippians Now follow the other cause I sent him therefore c. The first cause why hee presently sent him vnto them was as we haue heard because of Epaphroditus himselfe because hee so longed after them that hee was full of heauinesse till he might see them as verse 26. Other two causes of such present sending him vnto them are mentioned in this verse in the words now read vnto you The one because of the Philippians that they when they should see their Minister againe might reioyce in these words that when yee should see him againe c. The other because of the Apostle himselfe that hee might be the lesse sorrowfull when they should haue cause to reioyce by his presence with them in these words and I might be the lesse sorrowfull The words ye see are inferred by way of conclusion I sent him therefore c. Where it is to be noted that whereas before hee had said I thought it necessary to send him vnto you now hee addeth a note of diligence and speed which hee vsed herein saying I sent him therefore the more diligently And wherefore did he vse such diligence and speed in sending him That is signified in the next words to haue beene partly in behalfe of the Philippians that when they should see him againe they might reioyce that he had so well recouered his health and that now they might haue the fruit of his labours amongst them and partly in behalfe of himselfe that hee might be the lesse sorrowfull Whereby the Apostle signifieth that albeit hee shall not bee quite without sorrow when they shall haue cause to reioyce in Epaphroditus his presence because there were many things besides which gaue him cause of sorrow yet he shall be much lesse sorrowfull because he shall be eased of that sorrow which he conceiued vpon Epaphroditus his sicknesse and vpon their heauinesse for his sicknesse Now before we proceede farther let vs see what obseruations we may gather hence for our vse and instruction I sent him therefore the more diligently In these words I note the diligence and carefulnesse and speede which the Apostle vsed in sending Epaphroditus vnto the Philippians notwithstanding himselfe at this time had so great vse of him as that almost he could not be without him For the Apostle lying now in prison where Epaphroditus ministred vnto him such things as he wanted it could not be but he must needes haue great vse of him Yet when the Apostle heard that they were so full of heauinesse for his sicknesse and that they greatly desired to see him he slacked no diligence neither vsed any delay but with what diligence and with what speede he could he sent him vnto them Whence I obserue the nature and disposition of a faithfull friend which is not to delay the time but whatsoeuer excuse else we might make with all diligence to gratifie our friend when his neede doth require For as cheerefulnesse and willingnesse so carefullnesse and readinesse then to pleasure when neede doth require are very requisite in the performance of euery dutie of one friend vnto another Yea but where shall a man finde such a friend as without delay when neede doth require will doe the duety of a friend when he might haue happily iust excuse to the contrary Surely I must here say vnto thee as Isaac said vnto Iacob when he aduised him whence to take a wife Gen. 28.1.2 Take not a wife saith he of the daughters of Canaan arise get thee to Padan Aram to the house of Bethuel thy mothers father and thence take thee a wife of the daughters of Laban thy mothers brother 24.3.4 or as Abraham had said before touching the mariage of Isaac Thou shalt not take a wife vnto my sonne of the daughters of the Canaanites among whom I dwell but goe vnto my countrey and to my kinred and thence take a wife vnto him so I say vnto thee if thou wilt make a good choice of thy friend get thee vnto the houshold of faith and there shalt thou finde such a friend as now we speake of ioyne thy selfe vnto them in whom there is religion and the true feare of God and in them thou shalt finde that which thy soule desireth Others can and will make as faire a shew oftentimes as the best and yet faile thee happily then when thou most needest them Euery litle pretence will serue them for excuse good enough but if they can haue such an excuse as here Paul the Apostle might haue had though thou stand in as much need of helpe as here the Philippians stood of comfort hope thou maiest but helpe thou shalt finde none But they that are ioyned vnto thee in Pauls spirit they that are linked vnto thee in that best bond of loue the feare of the Lord they will not faile thee in the needfull time of trouble they will not shift thee of for this that time with this or that excuse but with all diligence and with all speede they will be ready to helpe thee and to comfort thee as thy neede doth require for indeede sinceritie in religion and the true feare of the Lord are the best bands of christian friendship We read in
not be awaked out of the dead-sleepe whereinto they are fallen when men stop their eares at the voice of the charmer charme he neuer so wisely and will not hearken and obey when men come to that height of impiety that either they say with the foole in their hearts there is no God or else make the question whether there be knowledge in the most high when the fruits of vngodlinesse and vnâ—â—ghteousnesse I say not beginne to shoote out their heads and to shake their lippes but to swarme like the grashoppers in Egypt then I trow it is a time to be sharpe to speake out of mount Sinai in thunder and in lightening to denounce the threatnings of the law and the iudgements of Gods mouth against all vngodlinesse and iniquitie and to lay the axe vnto the very roote of the tree to strike and wound and to kill sinne if it be possible Againe when the soule is afflicted and brought low through any plague or trouble when the sorowfull heart shrinketh in the way and groneth vnder the burthen of his sinne when men beginne to loath and detest those wicked waies wherein they haue walked and to long and thirst after the things that belong vnto their peace then it is as a time to come in the spirit of meeknesse to speake comfortably vnto the heart to raise vp them that are fallen with all kinde speeches and in all louing manner to lead them on a long besides the water of comfort As therefore the times doe require so we come with a rodde or in the spirit of meeknesse and because commonly in our congregations there be both some such as neede to be wounded and againe some such as neede to be healed therefore it is that in our Sermons we doe both sharpely reproue and mildly exhort The sinner that goeth on in the wickednesse of his way and runneth headlong into many and noysome lusts we sharply reproue that we may reclaime him from the wickednesse of his way and that wee may pull him as a brand out of the fire lest he should perish in the day of Christ But such as are grieued because they are out of the right way and grope after it if happily they might finde it them we restore with the spirit of meeknesse wee poure oyle into their wounds with all mildnesse wee exhort them and we minister what word of comfort wee can vnto them Nay whatsoeuer sharpnesse at any time we doe vse yet still we exhort you with all mildnesse whether it be that wee exhort you to continue in the grace wherein ye stand and to hold fast your hope vnto the end or to turne from the wickednesse of your way and to make streight steppes vnto your feete that that which is halting may be healed And if the heartâ— of our people might be healed onely by applying gentle medicines without cutting and launcing their sores onely by pouring supplying oyle without pouring vineger into their wounds why should any man thinke that we would vse sharpenesse of speech Nay it would be our soules ioy if our meditations for the things that we bring vnto you might bee wholly and only set and setled on the sweet comforts of the Gospell that all our speeches vnto you might be of the mercies of God vnto vs in Christ Iesus Our desire is to present you pure and blamelesse not hauing spot or wrinckle or any such thing in that day Hauing this desire if any of our sheep wander and go astray beare with vs if with the good sheep heard we sometimes vse the hooke nay if sometimeâ— wee set our dogge after them pinch them to bring them in againe But aboue all things haue care that wee may still speake vnto you as vnto our brethren sonnes of one father with vs children of one wombe with vs baptized by one spirit into one body with vs continuing in one fellowship of Gods Saints with vs and walking with vs by one rule in the same way vnto our Country and Citie which is aboue where Christ which is our head hath taken possession for vs. Let vs walke and talke as brethren and let vs proceed by one rule that wee may minde one thing And thus much of this obseruation It followeth Reioyce in the Lord We haue spoken already of the manner of the Apostle his exhortation Now in these words I note the matter of his exhortation which is to reioyce but not so simply but to reioyce in the Lord. The like exhortation the Apostle also maketh in the next chapter where he saith Reioyce in the Lord alway Phil. 4 4. againe I say Reioyce The like whereunto the Apostle also in another place maketh out of the Prophet 2 Cor. 10.17 Jer. 9 24. 1 Th. 5.16 where hee saith Let him that reioyceth reioyce in the Lord. In the Epistle to the Thessalonians he only saith Reioyce euermore but the meaning is all one with that in the next chapter Reioyce in the Lord alway Hence then we may obserue what and wherein the Christian mans ioy and reioycing ought to be his ioy and reioycing is and ought to bee in the Lord. To be glad and to be merry and to reioyce is a thing which the heart of man very much euen naturally desireth so that there needeth no precept or exhortation at all that wee should reioyce but what and wherein our reioycing should be is a matter very well worthy our due and diligent consideration Looke abroad into the world and see a man shall there see gladnesse of heart and reioycing enough but what and wherein The rich and wealthy man hee reioyceth and cheereth his heart in his wealth and riches in his lands and possessions in the glory of his house and in the store that hee hath The strong man hee glorieth and reioyceth in hiâ— strength the wise man in his wisdome the great and honourable man in his greatnesse and in his honour the wanton in his pleasures the riotous person in his riotousnesse and generally the wicked man in his wickednesse Nay is it not with vs as it was in the dayes of the Prophet Esay with Ierusalem In the day that the Lord God of hosts cals vnto weeping and mourning and to baldnesse and girding with sackcloth Esa 22.12.13 is there not ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow wee shall die Doe wee not as the Prophet Amos speaketh in this day wherein Gods iudgements lie so heauie vpon vs and vpon our whole land doe wee not I say put farre from vs the euill day Amos 6.3.4 and approach to the seat of iniquitie lying vpon beds of Yuorie and stretching our selues vpon our beds eating the lambes of the flockes and the calues out of the stall singing to the sound of the viole 5.6 drinking wine in boules and anointing our selues with the chiefe ointments but no man almost remembring the affliction of Ioseph Yes surely
which Paul preached vnto them were so as he preached For they hauing receiued the Scriptures in credit before were so to accept of those things which Paul preached vnto them if they were consonant to the holy Scriptures according to that of the same Apostle Gal. 1.9 If any man preach vnto you otherwise then that ye haue receiued let him be accursed then that ye haue receiued 1. Then that which God had promised before by his Prophets in the holy Scriptures as the same Apostle speaketh And as the men of Berea did Rom. 1.2 so wee read he willed the Thessalonians to doe where he said vnto them trie all things 1 Thes 5.21 and keepe that which is good where it is plaine by vers 12. that he speaketh not onely to the Pastors but also to the flocke So the Apostle Iohn in his Epistle vnto the faithfull dispersed Iewes saith dearely beloued belieue not euery spirit 1 Ioh. 4.1 but trie the spirits whether they are of God for many false Prophets are gone out into the world Where the Apostle deliuereth a generall doctrine that concerneth euery one of the faithfull as he will auoide the seducing and deceits of false Teachers which is that euery man should trie by such rules as the Scripture setteth downe who is a true or false Teacher which is true or false doctrine And therfore we see that the Apostle rebuketh the Galathians very sharpely because they had giuen place vnto false Apostles which corrupted the pure doctrin of Christ Gal. 3.1 and had suffered themselues to be seduced by them By which his sharpe reproofe of them hee plainely sheweth that they should haue tried and examined the doctrine which those false Apostles brought by that which he had taught them and so reiected that which was not agreeable vnto wholesome doctrine And what else meane those often admonitions in the Prophets vnto all the Iewes to beware of false Prophets Ier. 23.16 heare not saith Ieremy the words of the Prophets that prophecie vnto you and teach you vanitie they speake the vision out of their owne heart and not out of the mouth of the Lord heare them not How then Esa 8.20 what is to be done Esay telleth thee To the law and to the testimonie if they speake not according to this word it is because there is no light in them This then is to be done when the false Prophets and Teachers speake vnto you heare them not so as to rest on what they say but so heare them as that yee examine them by the law and by the testimonie and if they speake not according to this word surely they haue no knowledge but are blinde leaders of them and so account of them Thus then both by the commendable example of the men of Berea and by the precept of the Apostles Iohn and our Apostles and by the sharpe reproofe of the Galathians and by the warrant of the Prophets it doth and may appeare that euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their teachers doctrine be true and so to reiect whatsoeuer they finde not agreeable to the Scriptures Yea but it will be said that this were to make the sheepe iudges of their shepheards and the people to controll their Ministers No not so but the people must heart their Ministers and obey them and be ordered by them which they will the more cheerefully doe when by searching the Scriptures they shall finde their Minister and Teachers doctrine to be the doctrine of the holy Ghost and not the inuention or tradition of men If the teachers bring not the truth thus their errors will indeed be descried and no reason that when they bring not the truth their doctrine should be receiued as sound and good But if they bring the truth by this search of the scriptures the truth which they bring is with the greater lacritie reuerenced and embraced and themselues the more honoured and esteemed Learne ye then men and brethren to make this vse of this doctrine 1. To beware of such as teach you otherwise then now we haue taught you Beware of such as will tell you that yee are not to meddle with the sense of the Scripture or to iudge of such doctrine as ye heare whether it be true or false but yee are onely to trie the spirits by taking knowledge of them to whom God hath giuen the gift of discerning spirits and by obeying the Church to whom Christ hath giuen the spirit of truth and this Church say they is the Church of Rome By this that ye haue heard ye see that such are false Teachers deceiuing and being deceiued 2. Learne hence to be diligent in reâ—ding and in hearing the Scriptures that so ye may be able to trie the spirits Ioh. 5.39 In the Scriptures as saith our Sauiour wee thinke to haue eternall life and by meditating therein wee shall easily skill of those that would lead vs out of the right way that guideth to eternall life Let vs therefore exercise our selues in the doctrine of the Gospell of Iesus Christ which we haue receiued and let vs marke them diligently which cause diuision and offences contrarie to the doctrine which we haue learned and let vs auoid them yea if any come vnto vs and bring not this doctrine 2 Ioh. 10. let vs not receiue him nor bid him God speede let vs haue no familiarity with him but let vs abandon all fellowshippe with him The 2. thing which here I note is the Apostles often iteration of this caueat vnto the Philippians admonishing them agaâ—ne and againe euen three times to beware of false Teachers Whence we may obserue how needfull a matter it is for vs to take heed of false Teachers which seeke to seduce vs from that doctrine which wee haue learned in the Gospell of Christ Iesus Which thing as this often iteration of this caueat may confirme vnto vs so this circumstance also euen in this matter that the Apostle hauing often before by word of mouth warned them of false Teachers yet aduentured the reproofe if they should blame him for warning them againe by writing Againe when our Apostle tooke his last farewell of seeing the Ephesians any more how carefully did he warne them of false Teachers Take heede saith hee Act. 20.28 29.31 vnto your selues c. For I know this that after my departing shall grieuous wolues c. Therefore watch and remember that by the space of three yeares I ceased not to warne euery one both night and day with teares He beginnes with take heede vnto your selues hee ends with watch and remember c. as if this taking heede of false Teachers were a thing most needfull for them to be diligent in And our Sauiour Christ Mar. 8.15 Take heed and beware of the leauen of the Pharises and of the leauen of Herod Where willing his Disciples to beware of the contagious
circumcision euen they which worship God spiritually c. so that hauing spoken of spirituall circumcision we haue spoken in a generality both of this and the rest that followes Yet it will not be amisse somewhat more particularly yet as briefly as we can to speake by occasion of these words of the spirituall worship of God There is no people so farre without God in this world Iewe or Gentile Turke or other but that both they know there is a God and likewise thinke they worship him with true worshippe But how a great many nations and languages should either know the true God or truely worshippe him it can scarce be imagined seeing they want the holy word of life where alone we both clearly know him and likewise how to worship him Nay how should not they most grossely erre touching the true worship of God seeing where the word is there are so many errors touching the true and spirituall worship of God Witnesse those manifold will-worshippes of God which men haue deuised vnto themselues and for which they haue no warrant at all in the word such as are forbidding of marriage and forbidding of meates to some men at all times and to all men at sometimes vnder pretence of holy religion and deuout seruice of God But for our instruction in this point let vs hence obserue that not only in the spirit of our minde purified by the spirit to serue him in holinesse and in righteousnesse but that if we will not erre in the performance of true and spirituall worshippe vnto our God we must proceede by this rule of reioicing in Christ Iesus inasmuch as by reioycing in Christ Iesus wee worshippe God spiritually For what is there required in our spirituall worship of God which by our reioycing in Christ Iesus is not performed vnto him Is it not our spirituall worship of God to loue him to put our trust in him to feare him to pray vnto him to obey him and to glorifie him both in our bodies and in our spirits And are not all these things performed vnto him by our reioycing in Christ Iesus We reioice in Christ Iesus knowing that in him we are beloued and therefore we loue God who we know doth loue vs in Christ Iesus Againe we reioice in Christ Iesus knowing that in him all the promises of God are yea and Amen and therefore we belieue in God put our trust in his name who we know for his sake maketh good all his promises vnto vs. Againe we reioice in Christ Iesus knowing that by him an atonement and reconciliation is made betweene God and vs and therfore we feare God whose wrath we know is now appeased towards vs by the mediation of Christ Iesus Againe wee reioice in Christ Iesus knowing that by him we may go boldly vnto the throne of grace and therefore wee poure out our praiers vnto God who wee know giueth vs whatsoeuer wee aske by faith in his name Againe wee reioyce in Christ Iesus knowing that through Christ wee are able to doe all things and therefore wee obey God who wee know strengtheneth vs in Christ to doe all things that hee requireth of vs. Againe wee reioyce in Christ Iesus knowing that hee is made of God vnto vs wisedome and righteousnesse and sanctification and redemption and therefore we glorifie GOD both in our bodies and in our spirits who we know hath giuen vs his sonne and together with him hath giuen vs all things also So that through the reioycing which we haue in Christ Iesus we worship God spiritually with all holy worship of loue of faith of feare of praier of obedience and of glorifying his name both in our bodies and in our spirits Yea and whosoeuer hath not this reioycing in Christ Iesus it is impossible that he should worship God with this spirituall and holy worshippe For how shall hee loue GOD that is not perswaded of the loue of God towards him in Christ Iesus how shall hee belieue in God and put his trust in his name that knoweth not that all his promises are yea and Amen most certaine and sure in Christ Iesus How shall hee feare God as a dutifull childe that assures not himselfe of his reconciliation with God by the death and intercession of Christ Iesus How shall hee pray vnto God in faith that knows not that his praiers shall bee accepted and heard in Christ Iesus that offereth our praiers vnto God and makes continuall intercession for vs How shall hee obey God in that which he commands that knowes nor that God in Christ Iesus doth enable him to doe that which hee commandeth How shall hee glorifie God in his body or in his spirit that knowes not what great mercies God hath vouchsafed vnto vs through Christ Iesus So that vnlesse wee can reioyce in Christ Iesus euen because wee know all these thinges wee cannot possiblie worshippe God with spirituall worshippe Will you then men and brethren haue a direction for your spirituall worshipping of God Surely it is needfull Ioh. 4.24 for God is a spirit and they that worship him must worship him in spirit and in truth Let this then be your direction Reioyce in Christ Iesus reioyce in him because yee are beloued in him and then surely yee will loue God who loues you in Christ Iesus Reioyce in Christ because in him all Gods promises are made good and performed vnto you and then surely yee will beleeue in God and put your trust in him who keepeth promise and suffereth not his truth to faile for euer Reioyce in Christ because by him yee haue receiued the attonement and then surely yee will feare God whose wrath was appeased by the reconciliation of Christ Iesus Reioyce in Christ because through him your praiers are accepted and heard with God and then surely ye will powre out your praiers vnto God who giues you whatsoeuer yee aske in faith in his name Reioice in Christ because in him ye are made able to doe all things and then surely yee will obey God who strengthneth you in Christ to doe all things Reioice in Christ because by him yee are redeemed and saued and by the power of his spirit sanctified and then surely yee will glorifie God both in your bodies and in your spirits who with Christ his Sonne giueth you all things both for this life present and likewise for that that is to come So that there cannot be a better direction for our spirituall worship of God then to reioice in Christ Iesus because by our reioicing which we haue in Christ Iesus wee are enflamed to loue God to beleeue in him to put our trust in him to feare him to pray vnto him to obey him and to glorifie him both in our bodies and in our spirits which is our spirituall worshipping of God Whence it is also easie to ghesse why it is that wee faile so much in the spirituall worshipping of God which is euen hence because wee faile in our reioycing
in Christ Iesus For our better instruction in which point of our reioycing in Christ Iesus let vs in the next place hence obserue that to reioice in Christ Iesus is not onely to repose our whole trust and confidence in him as in the horne of our saluation to make our boast of him and to tell of all the wondrous workes that hee hath done for vs with gladnesse but withall to renounce all confidence in the flesh and in any outward thing whatsoeuer For these are things which cannot stand together reioicing in Christ Iesus and reposing our confidence in any outward thing whatsoeuer for if we reioice in Christ Iesus then wee repose the whole confidence of our saluation and euery part thereof vpon him and him alone and if wee repose our whole or any part of the confidence of our saluation on any outward thing and not on Christ Iesus alone then we doe not indeed reioice in Christ Iesus This the Apostle plainly sheweth Gal. 5.4 where he saith that whosoeuer are iustified by the Law they are fallen from grace that is whosoeuer seeke for their righteousnesse by the workes of the Law or hope to be saued by them they are fallen from grace Christ profiteth them nothing Let them looke vnto this that trust vnto their merits to be saued by them Surely the conclusion from this place of our Apostle lieth very hard vpon them For hence thus I gather They that haue confidence of their saluation by their merits or by any outward thing whatsoeuer and not only by Christ Iesus they reioice not in Christ Iesus They that reioice not in Christ Iesus they worship not God in the spirit They that worship not God in the spirit they are not circumcised with the true and spirituall circumcision Ergo they that haue confidence of their saluation by their merits they are not circumcised with the true and spirituall circumcision Where in my iudgement the conclusion is as ineuitable as hard If they answer that the Apostle maketh no mention of the merit of workes and therefore nothing can hence be concluded against the merit of workes I answer againe that by the name of flesh in this place of our Apostle is vnderstood not only the circumcision of the flesh or other ceremonies of the Law but all the workes of the Law all mans merits whatsoeuer euen all outward things whatsoeuer Which is plaine by the antithesis and opposition in this place betweene Christ and the flesh and likewise by that that followeth in the Apostle For first where he saith Wee reioyce in Christ Iesus and haue no confidence in the flesh in that he denieth that they haue any confidence in the flesh what else is his meaning but that they haue no confidence in any thing but only in Christ Iesus so reioicing in him as that they put their whole confidence in him Againe when he shewes afterwards what he meanes by the flesh hee speaketh not only of the circumcision of the flesh but of his tribe of his stocke of his religion of his zeale yea and lest hee should seeme to leaue out any thing without Christ wherein he had any confidence hee speaketh expressely of all things without Christ that for Christ he counteth all things losse So that the conclusion though most hard will not be auoided but that they that trust to be saued by their merits are not circumcised with the true and spirituall circumcision but are as yet strangers from the couenant of promise and haue no inheritance among the sonnes of God Let vs therefore men and brethren renounce all confidence in any thing without Christ whatsoeuer and let vs trust only in the merits of Christ Iesus He alone is made of God vnto vs wisdome and righteousnesse and sanctification and redemption he hath purchased vs with his owne bloud he is set for euer at the right hand of the throne of God to make intercession for vs and through him alone we receiue all the blessing that wee haue either for this life or that that is to come Let vs therefore reioice in him and not in any thing without him Hee that beleeueth in him beleeueth in him that sent him and hee that loueth him loueth him that sent him and hee that obeyeth him obeyeth him that sent him and he that glorifieth him glorifieth him that sent him Let vs therefore worship him with all holy worship and so shall wee worship God in the spirit and so shall we be able truly to say with the Apostle We are the circumcision which worship God in the spirit and reioice in Christ Iesus and haue no confidence in the flesh Circumcise O Lord wee beseech thee the foreskinnes of our hearts with the finger of thy holy spirit that we may worship thee in spirit and in truth that we may reioyce in thy Sonne Christ Iesus as in the horne of our saluation renouncing all confidence in any thing without him whatsoeuer O Lord purge vs daily more and more from all inordinate affections and vnbridled desires which any way may draw vs from thee or hinder vs in thy seruice renew in vs right spirits that wee may worship thee not after the fond deuices of our owne braine but in spirit and in truth after the rule of thy holy word and so sanctifie vs with thy holy spirit that abandoning all worldly confidence whatsoeuer wee may wholly and only reioyce in thy Sonne Christ Iesus for euer LECTVRE LII PHILIP 3. Vers 4.5.6 Though I might also haue confidence in the flesh If any other men thinketh that he hath whereof he might trust NOw the Apostle in these words proposeth vnto them his owne example as an embrace of that truth touching mans righteousnesse and saluation which they were to embrace and follow from this verse to the fifteenth And first he shewes that he for his part reposeth no trust or confidence of his righteousnesse or saluation in the circumcision of the flesh or in the workes of the Law or in any thing without Christ whatsoeuer and then that Christ alone is all his righteousnesse and the horne of his saluation In these verses that I haue read vnto you the Apostle first shewes that if he would or thought it meet to reioyce in the flesh he had as good cause so to doe nay better cause so to doe then any of them that reioiced in the flesh had 2. He shewes that albeit hee might haue as good confidence in the flesh as the best yet hee now counted of all those things not only as vnprofitable but as hurtfull vers 7.8 Whereby the Apostle both represseth the insolencie of those false teachers that boasted so much and yet had not so much cause as hee had of boasting touching the flesh and likewise lets the Philippians see that seeing hee hauing such prerogatiues aboue others touching the flesh yet counted all things without Christ euen but dung and losse they also should doe so and therefore should not regard
vnto that righteousnesse which is of God through faith to the end I say that he might bring the Iewes from those outward things of the flesh vnto the inward knowledge of Christ Iesus he raised vp to this purpose this holy Apostle that he being a manfully furnished with all prerogatiues in all such outward thingâ— as they reioyced in might both be of greater authoritie with them and likewise haue the greater possibilitie to draw them from workes vnto grace from the law vnto Christ For if it had beene so that he had perswaded them to renounce all confidence in the flesh and to reioyce onely in Christ Iesus hauing himselfe no cause of confidence in the flesh they might happily lightly haue esteemed him and thought that because himselfe had nothing touching the flesh whereof to reioyce therefore he enuied them and perswaded them to renounce all confidence in the flesh But when now they should see that he that thus perswaded them was one that had greater cause of confidence in the flesh then had the best of them they must needs likewise see that surely his perswasions proceeded from a certaine and sound iudgment and not from any conceited opinion or hatefull enuy So we see that to teach men that pleasures and sumptuous buildings and riches and possessions and the like were all but vanitie and vexation of the spirit he stirred vp Salomon who hauing had his fill of all kinde of pleasures which either his eye Eccles 2. or his heart could desire and hauing built goodly houses and great workes and hauing gathered great riches and treasures and gotten large possessions aboue all that were before him in Ierusalem was so fit to teach that lesson that he saying of all those things that they were but vanitie and vexation of the spirit the truth thereof might the rather be beleeued So likewise when the Church had sate now a long time in the darknesse of Romish Egypt and had beene bewitched as with many other grosse errors so with this of iustification by workes and merits of their owne making we see that to purge the Church of these pestilent diseases he raised vp not many yeares ago in Germanie that reuerend Luther who hauing beene a long time more pharisaicall and zealous in those monkish waies and doctrines then the common sort of his order and hauing liued as Erasmus witnesseth Epist lib. 5. Melan. l. 6. Wolsac so that none of all his enemies could euer charge him with any note of iust reprehension might so much the rather preuaile with the Church to draw them from those dreames and dregs of superstition and idolatrie wherein they were drowned And thus oftentimes it seemeth good to the wisdome of our God to the end that he may the rather draw his people either from errors in opinion or corruptions in life to raise vp of themselues some such as haue as deeply beene drencht in those errors which they maintaine and delighted asmuch in those follies which they follow as they themselues that when they shall disclaime such and such errors or renounce such and such follies the rest may the rather hearken vnto them and be induced by them to disclaime their errors and to renounce their follies Whence I make this double vse 1. This may teach them whom it hath pleased the Lord to reclaime from error in opinion or folly in life to consider why the Lord hath thus in mercy dealt with them and accordingly to performe such duties vnto the Lord as are required of them Art thou then called out of the darknesse of Romish Egypt vnto the glorious light of the Gospell of Iesus Christ Art thou freed from the bondage of that Romish Pharaoh into the glorious libertie of the sonnes of God by the day-starre arising in thine heart It is a great mercy of the Lord vnto thee thus to deliuer thy soule from death and thy feete from sliding But consider thou whether the Lord hath not also in wisdome done this that thou hauing beene nusled vp in their superstitious errors and as egerly maintained them as they shouldst now labour to draw them out of darknesse into light and from vaine confidence in the flesh to reioyce in Christ Iesus What doest thou know but that the Lord therefore suffered thee for a while to sit in darknes and in the shadow of death that when afterward the day-starre should â—rise in thine heart thou mightest both labour the more with them and likewise be in the better possibilitie to preuaile with hem Follow thou therefore the example of this holy Apostle and labour to weyne them as from other their errors so from confidence in their workes and in merits of their owne making that they may reioyce wholly in Christ Iesus and onely put their trust in his name Againe hast thou haunted with vaine persons and beene delighted in the companie of the wicked hast thou runne with a theefe when thou sawest him and beene partaker with the adulterers hast thou giuen thy money vnto vsury or taken reward against the innocent haue thine hands wrought or thy feete runne vnto or thy thought deuised or thy heart consented vnto this or that sinne or iniquitie and hath the Lord now reclaimed thee It is a great mercy of the Lord no doubt vnto thee But consider thou whether the Lord hath not also in wisdome done this that thou mightest draw them with whom sometimes thou sortedst thy selfe vnto a reformation of their waies What knowest thou but that he hath reclaimed thee from such and such inordinate waies that hauing walked with them thou mightest be the meanes of reforming them As it hath pleased the Lord therefore to reclaime euery man from any error in opinion or folly in life so let him labour to reforme such errors or follies in them whom hee knowes to be intangled with them euer remembring that of our Sauiour vnto Peter when thou art conuerted strengthen thy brethren Luk. 22.32 and likewise that that he which converteth a sinner from going astray out of his way Iam. 5.20 saueth a soule from death and hideth a multitude of sinnes 2. This may teach them that are as yet holden with any error in opinion or folly in life to hearken vnto those whom the Lord hath raised euen of themselues to admonish them of their errors or of their follies For thus they should consider with themselues He was so affected as now I am and had as great skill and will to maintaine those things which now he doth oppugne as I haue and if the Lord haue now reuealed vnto him that which as yet he hath kept hid from mine eyes who am I that I should not hearken vnto him Againe he was so delighted as now I am and did runne after such sinnes and iniquities as he now speaketh against as now I doe and if the Lord haue now so lightned his eyes that he both seeth the folly of his owne waies and calleth me from the like
vnto him hee counted of all those outward things in respect of any confidence or reioycing in them not onely as vnprofitable but as hurtfull In these two verses therefore 1. the Apostle in generall shewes that howsoeuer sometimes hee had made great reckoning of his vnrebukable walking in the Law of God and of those outward things wherein the Iewes gloried yet after that hee came to the knowledge of Christ Iesus hee changed his minde so farre that he counted them then not onely vnprofitable but also hurtfull for Christ his sake and this hee doth vers 7.2 shewing his resolute continuance in the same minde which first he had when he came to the knowledge of Christ Iesus he doth principally amplifie and more specially explicate that which he had said before in the latter part of the 7. verse and this he doth verse 8. The first ye see is a comparison betweene the Apostle his iudgement before his knowledge of Christ and after his knowledge of Christ for the same thingâ— which seemed a vantage vnto him before he knew Christ afterwards hee counted losse for Christ his sake The second is principally an amplification or more speciall explication of the latter part of the comparison where in he goeth ouer and ouer the same termes there vsed but sometimes with some diuersitie for the farther and better openig of them For where as verse 7. hee had said the same I counted losse for Christ his sake verse 8. hee repeateth the same to the same purpose thrise but with some amplification and likewise with some alteration in the forme and phrase of speach as 1. thus I thinke all things losse for the excellent knowledge sake of Christ Iesus my Lord againe thus for Christ I haue counted all things losse lastly thus I doe iudge all things to be dung that I may winne Christ So that ye see the eight verse is especially an amplification or more speciall explication of the later part of the comparison in verse seauen Now from this generall diuision and explication of these words let vs descend vnto a more particular examination of the meaning of them 1. Therefore where the Apostle saith in the comparison but the things c. by the things which seemed vantage vnto him he meaneth all the things before reckoned but especially his righteousnesse by the law these as hee saith seemed vnto him when to wit before he knew Christ what seemed they vnto him vantage i. againe so meritoriously profitable as wherein he might repose the confidence of his saluation Againe when he saith the same I counted losse hee meaneth that after he began to know Christ hee counted those same things not onely vnprofitable but also hurtfull for Christ his sake i. as the Apostle in the next verse expounds it for the excellent knowledge sake of Christ Iesus or for the winning of Christ because confidence in those things were hinderances hereof So that it is as if the Apostle had thus said My circumcision my kinred my tribe my ancient descent from Abraham the Hebrue my profession my zeale my righteousnesse in the law were great things and things which were in my iudgement before I knew Christ so meritoriously profitable as that I thought I might repose the confidence of my saluation in them But the things euen these great things that were in my iudgement to me before I knew Christ aduaâ—â—age i. so meritoriously profitable as that I thought I might repose the confidence of my saluation in them the same things I counted after that once I began to know Christ losse i. not only no aduantage but disaduantage and hurtfull for Christ his sake i. for the attaining vnto the perfit knowledge of Christ Iesus because confidence in those things is an hinderance vnto the knowledge and winning of Christ Iesus And did I when first I began to know Christ count those things not only vnprofitable but hurtfull which before my conuersion seemed vnto me so profitable as that I might repose the confidence of my saluation in them And doe not I so still yes doubtlesse I am not at all altered in my iudgement but the more that I grow in the knowledge of Christ Iesus my Lord the more that I know not his person alone but the infinite treasures of wisedome righteousnesse and saluation that are hid in him the more doe I thinke not onely all those things wherein I had confidence before I belieued but absolutely all things euen all my workes since I belieued to be but losse and hinderances to the attaining of the perfit knowledge of Christ Iesus for whom i. for knowing of whom to my comfort and to repose my whole confidence in him I haue counted all things losse as being drawne by confidence in them from confidence in Christ Iesus yea and more then so I doe iudge not onely all things wherein I reioyced before I belieued but euen all my workes whatsoeuer and whensoeuer done to bee dung euen starke naught and worse then naught to this end that I may winne Christ i. that I may be more more neere ioyned vnto him the cloake of whose righteousnesse I know to be the more neare at hand to couer me the more naked that I am in my selfe in my owne iudgement Not to trouble you longer with the opening of these words in briefe the Apostle here teacheth the Philippians by his owne example not to repose any confidence of their saluation in any their works done either before or after their iustification but onely in Christ Iesus The reason is because all workes done either before or after iustification are in comparison of Christ and of any confidence to be reposed in them but losse and dung And let thiâ— suffice to bee spoken touching the meaning of these words Now let vs see what obseruations we may gather hence for our farther vse and instruction 1. In that the Apostle saith the things that were vantage vnto me c. I note the great diuersitie of Pauls iudgement before his conuersion and after his conuersion vnto Christ for the things that seemed vantage vnto him before his conuersion vnto Christ the same things after his conuersion hee counted losse vnto him for Christ his sake Whence I obserue the great alteration and change which the spirit of God worketh in the heart and vnderstanding of him whom he vouchsaâ—eth to bring to the knowledge of God in Christ Iesus For vntill such time as the day-spring from on high doe visit vs and the day-starre of the sunne of righteousnesse arise in our hearts such blindnesse darknesse and ignorance possesse our vnderstandings as that we neither doe nor can perceiue the things of the spirit of God but both wee thinke and speake good of euill and euill of Good and iudge that to be vantage which is losse and that to be losse which is vantage This is plaine by that of the Apostle where he saith 1 Cor. 2.14 that the naturall man perceiueth not the things
more then hee hath put them in minde of but his meaning is that if they thinke not as he doth touching the points mentioned but differ from him in iudgement yet God will also reueale this truth vnto them as he hath done other truths My note hence in briefe is that we are to take heed how we take things vpon the credit of the ancient Fathers The Lord is greatly to be blessed for them and it is with all thankfulnesse to be acknowledged that they by their godly labours haue greatly profited Gods Church But yet their words and the senses which they giue of the Scriptures are to be weighed in the ballance of the Sanctuarie and to be examined according to the Scriptures For this by examination we shall finde that diuers times they misse the meaning of the holy Ghost and sometimes they plainly alter the words of the holy Ghost This place giueth euident witnesse vnto both where both the words are so altered and the meaning so missed by this holy Father as that in both he swarueth from the holy Ghost as before was euidently shewed The more to blame they thâ—â— take a Fathers word for warrant good enough and thinke their plea good if in the exposition of a Scripture or debating of a question they haue the suffrage and liking of one or two Fathers The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in iudgement euen in these points of righteousnesse and saluation He doth not by and by despaire of them or reiect them as heretikes or thunder our sharpe threatnings against them but in all mildnesse of spirit signifieth his hope that God will reueale their errour vnto them that they which now are otherwise minded then he is may be of the same minde that he is But withall we must note what manner men they were with whom the Apostle dealt thus kindly They were no such men as wilfully opposed themselues against the truth or such as were so vtterly bewitched that they would not obey the truth but such as hauing not long since embraced the truth by his preaching were now a little seduced and drawne aside by such false teachers as were crept in amongst them Whence I obserue that we are for a time to beare with the ignorance of our weake brethren and to reteine a good hope of them though they doe not wholly subscribe vnto that truth which we embrace This also our Apostle teacheth vs to doe where he saith Rom. 15.1 We which are strong ought to beare the infirmities of the weake and not to please our selues we which are strong in knowledge in faith in hope or any good grace of God ought â—o beare with such of our brethren as doe yet come short of vs â—n any such grace neither ought we so to please our selues â—herein as to be puft vp in our selues and to contemne others â—ut being lowly in our owne eyes we are to hope that God will â—ake their darknesse to be light and supply what wanteth in â—heir weaknesse And much to the same purpose is that his exâ—ortation where he saith Brethren Gal. 6.1 if a man be fallen by occaâ—ion into any fault yee which are spirituall restore such a one with â—he spirit of meeknesse if a man be fallen by occasion of his â—lesh of the world of the Deuill or of any instrument of Saâ—an into any fault either of doctrine or of manners yee which â—re spirituall yee which are more strongly susteined by the â—pirit of God restore such a one with the spirit of meeknesse â—nd labour to bring him vnto that truth in doctrine or holinesse of life from which he was fallen Which sheweth that we are not to giue ouer for forlorne those that are holden with some error but rather that we are for a time to beare with â—hem and to hope that the Lord will bring them vnto the â—nowledge of the truth And see what great reason there is to moue vs hereunto Did we not all sit in darknesse and in the shadow of death Were we not all ignorant of the waies of God and of the things that belong vnto our peace Yes surely vntill the day-starre euen the sunne of righteousnesse arose in our hearts our mindes were full of darknesse and the way of truth we knew not For as the Apostle saith 1 Cor. 2.14 The naturall man whose vnderstanding is not yet cleared by Gods spirit perceiueth not the things of the spirit of God but they are foolishnesse vnto him Hath then the Lord in his great mercy towards me made my darknesse to be light and brought me to the knowledge of his truth and shut him as yet vp in darknesse and in ignorance Or hath the Lord brought vs both to the knowledge of his truth and hath he suffered him by occasion to fall from the way of truth and susteined me by the strength of his holy spirit And shall I in either of these cases insult ouer him contemne or disdeine him determine or iudge rashly of him to be a forlorne man an Atheist a reprobate Or am I not rather bending the knees of my soule vnto the Lord for his mercies towards me to hope that in his good time he will lighten his vnderstanding that was shut vp in ignorance or raise him vp againe that was fallen and in the meane time to beare with the ignorance of the one and the error of the other Yes my brethren so long as their ignorance of the truth is vntainted with cankred malice against the truth we may hope that the Lord will call them at the sixt or ninth or some good houre and reueale his holy truth vnto them and in the meane time we are to beare with them and to support one another through loue And for this cause the holy Apostles when the word which they preached was vnto them that heard them as water powred vpon a stone yet ceased not to instruct them with all patience hoping that God would reueale the things vnto them which as yet were hâ—â— from their eyes This then should teach vs not to despaire of them vnto whom the Lord hath not yet reuealed some part of his truth nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden but in all godly sort to labour with them prouing if at any time God will open their eyes that they may turne from darknes vnto light from the power of Satan vnto God The Minister is after the example of our Apostle to instruct with all patience them that be ignorant and them that be contrarily minded in that truth of Christ Iesus which hee hath learned and to deale with them to be like minded as he is and if they be otherwise minded yet to labour with them and to hope that God will reueale the truth vnto them Others likewise whose eyes the Lord
proceeded with vs they should not by their diuision haue so much troubled the Church or if yet they would proceed by this rule with vs many dissensions wherewith the Church is troubled might easily be appeased And if amongst our selues and in our owne Churches wee would proceed by this one rule and not leape out vnto conueniences Christian policies danger of innouations and the like whatsoeuer blemishes almost we haue by any dissensions amongst vs might quickly be wiped out As many of vs therefore as loue the peace of Sion let vs in the things that are reuealed vnto vs proceed by one rule euen that one rule which God hath prescribed vnto vs in his holy word and let vs not turne away from it to the right hand or to the left and so shall peace bee within our wals and plenteousnesse within her palaces so â—ll we see Ierusalem in prosperitie all her life long The third remedie against dissensions caused by distraction 〈◊〉 minde and iudgement is all to minde one thing to be knit â—gether in one minde and iudgement A remedie which the â—postle often prescribeth to represse such dissensions as arose 〈◊〉 the Churches that he had planted I beseech you brethren 1 Cor. 1.10 â—ith he by the name of our Lord Iesus Christ that yee all speake â—e thing and that there be no dissensions among you but bee yee â—it together in one minde and in one iudgement He would haue â—o disagreeing in words amongst them because that ingenâ—ers dissension of minde and so repugnancie of iudgement â—hich is the mother of schisme and heresie In a word hee â—ould haue no dissensions amongst them and therefore hee â—ould haue them all speake one thing hee would haue them â—it together in one minde and in one iudgement And as â—ere he beseecheth the Corinthians by the name of Christ Iesus â—hat they minde one thing so in the epistle to the Romans hee â—aketh a most earnest praier vnto God for them that they â—ight be like minded one towards another Now saith hee â—he God of patience and consolation giue you that yee be like minded â—e towards another according to Christ Iesus Rom. 15.5.6 that yee with one â—inde and with one mouth may praise God euen the Father of our Lord Iesus Christ So necessary hee thought the consent of mindes and iudgements and such a notable remedie hee â—hought it to be against all diuisions and dissensions that hee powreth out this most earnest praier vnto the Lord that hee â—ould worke in them this consent of mindes and iudgements that they might minde one thing Where withall it is to bee noted that he praieth that they be like minded one towards another according to Christ Iesus as also in this next chapter â—he praieth Euodias and beseecheth Syntiche Phil. 4.2 that they bee of one accord in the Lord. For otherwise if wee be like minded but not according to Christ Iesus if we be of one accord but not in the Lord our consent is not an vnitie but a conspiracie such as was the consent of the high Priests Scribes and Pharisies when they condemned our blessed Sauiour and of the people of the Iewes when all the multitude cried at once saying Crucifie him crucifie him away with him and deliuer to 〈◊〉 Barabbas and of that last Councell held at Trent when so many things were so Antichristianly concluded against the true ancient Catholike and Apostolike faith If then as we haue one Lord one faith one baptisme one God and Father of all which is aboue all and through all and in vs all so wee would bee like minded one towards another according to Christ Iesus dissensions were easily banished if they were and easily kept out if they were not Which rule if wee had kept or could keepe so well as we should they whose dissensionâ— are so notoriously knowne betweene their Franciscans and Dominicans their Thomists and Scotists their Canonists and Diuines should not be able to twit vs so much with our dissensions as they doe neither should the Brownists and Baroists haue beene such an offence as they haue beene if in that whereunto wee are come they had beene of one accord with vs in the Lord. As many of vs therefore as loue the peace of Sion let vs be knit together in one minde and in one iudgement in the Lord let vs speake one thing and let vs be of like affection one towards another So shall the peace of our Ierusalem bee as the light of the Sunne and her prosperitie as the noone day Let vs by all meanes auoid all dissensions and diuisions and endeuour to keepe the vnitie of the spirit in the bond of peace And therefore in the things that are not yet reuealed vnto vs let vs with patience wait till God in his good time reueale them vnto vs let vs in the things that are reuealed vnto vs proceed by one rule that one rule of Gods word not declining from it to the right hand or to the left and let vs bee like minded one towards another according to Christ Iesus that with one minde and one mouth we may praise God euen the Father of our Lord Iesus Christ So and so alone shall we build that neither hammer nor axe nor any toole of iron shall be heard in the Lords house whiles it is in building And thus much of the remedies The third thing which I note is that the Apostle saith iâ— that whereunto wee are come let vs proceed by one rule c. which sheweth that howsoeuer one came short of another yet hee would haue euery one of them so farre as they were come to goe forward and as in marching against the enemie the stronger to encourage the weaker and the weaker to ranke with the stronger and both to proceed by one rule of their great Generall Christ Iesus Whence I obserue that neither they that are weaker then others in faith in knowledge or in obedience are to be discouraged or to sit them downe because they are weake nor they that are stronger then others in faith in knowledge or in obedience are to bee puft vp in themselues or to contemne them that are weaker because they are stronger but euery man is according to the measure of grace that is giuen him to walke by that rule which God hath prescribed him and one to helpe another in fighting a good fight and finishing their course All of vs are ranked to runne and billed to fight albeit vnto all of vs be not giuen like speed to runne or like strength to fight and all of vs must runne and fight though we cannot runne with the speediest or fight with the strongest And shall wee either be discouraged and sit downe because we cannot match with the best or swell and disdaine because we are not as others but as good as the best It is as if the foot should be dismaied and denie to goe because it is not the head and as if
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
loued the wages of vnrighteousnes make his prayer and say Let me die the death of the righteous Num. 23.10 and let my last end be like his shall I refuse to vse this prayer becauâ—e he vsed it Nay if Simon Magus when he hath sinned Acts 8.24 request the Apostles to pray vnto the Lord for him I will take this lesson from him to request the prayers of the faithfull for me when I haue sinned against my God We may not communicate with any either in any superstition or in any vnfruitful works of darkenesse But whatsoeuer is good if it be indeede truly good we are to thinke on it and to do it we are to loue it and to like it and to make it a president for vs to follow in whomsoeuer it be Let this then first teach vs to abstaine from all appearance of euill For thus we are to reason with our selues Are we to thinke on and to do whatsoeuer is good and commendable Then whatsoeuer is euill and blame-worthie we are not to thinke on nor to do That which is good is onely to busie all our thoughts and to take vp all our actions but whatsoeuer is euill is not once to enter into our thoughts much lesse may it be the worke of our hands The Prophet speaketh of a generation of men that imagine mischiefe vpon their beds and set themselues in no good way Psal 36.4 neyther abhorre any thing that is euill It were well there were no such at this day whose inward thoughts are very wickednes whose workes are onely euill whose wayes tend wholly vnto death But generally this is true that men very well minded yet smell of some caske or other either they are couetous or proude or ambitious or vnmercifull or contentious or partially affected or the like We do not thinke on and do whatsoeuer is good we do not wash our hands of whatsoeuer is euill but one bad thing or other there is which so haunts euery one of vs that we alwaies carry it in our bosome with vs. Well we see whereon our thoughts should be set and whereabout we should be occupied whatsoeuer is good whatsoeuer is commendable we should think on that and do that and he that instructeth vs in this dutie withall doth imply that whatsoeuer is euill should not once enter our thoughts much lesse should be the trade of our way Let vs therefore follow that which is good and abstaine from all appearance of euill let vs as many as feare the Lord depart from iniquitie and let our soules delight in whatsoeuer is good and commendable Secondly let this teach vs wisely to consider our wayes what is indeed and truly good and commendable For not whatsoeuer thing seemeth vnto vs or is thought by others to be good and commendable are we exhorted here to think on and to do but to think on and to do whatsoeuer is indeed and truly good commendable It is thought in some countries nay I may say it is thought among vs for vnto a high degree of excesse are we growne that way that to bowze carowse to quaffe cup after cup and to beare his drinke wel is a very commendable thing Here then we are to look whether it be indeed commendable For if it be then we are to do it by our Apostles rule in this place But what saith the Spirit Luke 21.34 Take heede saith our Sauiour to your selues lest at any time your hearts be oppressed with surfâ—tting and drunkennesse The Apostle goeth further 1. Cor. 5.11 and saith If any that is called a brother be a drunkard with such one eate not The Prophet goeth yet further and denounceth a woe against drunkards saying Esay 5.11 Woe to them that rise vp early to follow drunkennesse And the Apostle openeth the woe thus that they shall not inherit the kingdome of God 1. Cor. 6 10. O but thou canst beare thy drinke well and there is thy commendation Well yet see thy woe Woe saith the Prophet to them that are mightie to drinke wine Esay 5.22 and to them that are strong to powre in strong drinke If thou exceed in drinking thy sinne is drunkennesse how well soeuer thou beare thy drinke and a woe is vnto thee I instance onely in this sinne because this sinne hath so much dared to braue it selfe amongst vs. But as in this so in many other things it may be found that howsoeuer they be thought commendable yet indeed they are not Let vs therefore looke vnto the thing that seemeth vnto vs or is thought by others to be good and commendable and if it be indeed such so that it haue allowance from the Lord in his word to be such then let vs thinke on it and do it But in any case let not the iudgement of the world so sway with vs as that vpon the worlds word we thinke on and do whatsoeuer seemeth good and commendable vnto it Thirdly let this teach vs to suppresse that conceit of not following something which is good because it is in such request with them which otherwise are not good For whatsoeuer is good if it be indeed good in whomsoeuer it be we are to loue it and to like it to thinke on it and to do it What needes it to will any of vs to take vp a peece of golde though it be out of a dung-hill Howsoeeur therefore the man be superstitious loose of life profane and wicked yet if there be any good thing in him let vs not disdaine it or refuse it because of him but let vs obserue it and thinke on it and do it If there be any vertue any praise any thing that is good any thing that is commendable indeed wheresoeuer it is let not that cause vs to balke it but let vs thinke on it and do it And let this suffice for the generall of thinking on and doing whatsoeuer is good and commendable Now come we to the generall heads of such good and commendable things as the Apostle commendeth vnto the Philippians Secondly then here I note that the Apostle would haue the Philippians seriously to thinke on with themselues and diligently to practise in their liues whatsoeuer things are true Whence I obserue this note for vs and for all men that whatsoeuer things are true we are to thinke on them and to do them Is it a truth in religion We are to embrace it and professe it as we see our Apostle was not disobedient to the heauenly vision which appeared to him in the way but hauing the eyes of his vnderstanding opened by the Lords Spirit he straitway preached Christ in the synagogues Acts 9.20 professed the truth in all integritie and simplicitie Is it a truth in the words of our mouth We ought euery man to speake the truth vnto his neighbour Zach. 8.16 as Zachary willeth saying Speake euery man the truth vnto his neighbour and after him the Apostle saying Cast off
shall be turned into hell Psal 9.17 and all the people that forget God Now who forget God if not they that do not thinke on and do the things that they haue learned and receiued and heard and seene in Gods Ministers Nay it cannot be that the God of peace should be with them that so neglect the things that belong to their peace For them that honor him he will honour 1. Sam. 2.30 and they that despise him shall be despised Ioyne light and darkenesse Christ and Belial and then let the God of peace be with them that neglect the things that belong vnto their peace And yet how many are there that will not come to learne receiue and heare of vs the things that belong vnto their peace how many that neuer thinke on or do the things that they haue learned and receiued and heard of vs the things that are true honest c. The absence of some for the most part from these our holie meetings and the dissolute negligence of others which being present are as if they were absent giue too too plaine testimonie to the truth of that I say O would we haue the God of peace to be with vs who is so desperately wicked that would not Here we see how we may haue the God of peace to be with vs namely if we thinke on and do those things which we haue learned and receiued heard of our teachers in Christ Iesus But if eyther we shall oppose our selues vnto those things as some do or neglect to thinke on and do those things as too many do or absent our selues from the hearing and learning and receiuing of those things as others do how shall the God of peace be with vs Nay he shall set himselfe against vs and in stead of peace with him and in our owne soules he shall arme himselfe against vs and send trouble into our soules Let vs therefore thinke on and do whatsoeuer things are true c. euen whatsoeuer good things we haue learned and receiued and heard and seene in our Ministers and Teachers and let vs take heed how either we oppose our selues vnto them or neglect to thinke on and do them or absent our selues from the hearing of them If we do the God of peace shall be with vs to giue vs his peace but if not he will set himselfe against vs and howsoeuer for a time we sleep securely yet shall he make vs at warre against our selues Thus farre of this exhortation and the reasons hereof Now reioyce I also c. After those sundrie exhortations vnto the Philippians in the former part of this Chapter whereof hitherto we haue spoken now followeth the latter part of the Chapter wherein he giueth thankes vnto the Philippians for that bountifull liberalitie which they sent vnto him lying at Rome in prison by the hands of Epaphroditus their minister therewith to supply such things as he lacked First therefore he signifieth his reioycing for their great care for him shewed by the things which they sent him by their minister vers 10. Secondly he signifieth his reioying to be not so much for the gift they sent him as for the fruite which thence redounded vnto them from ver 11. to 18. Thirdly he commendeth their liberalitie and wisheth the recompence thereof into their bosome vers 18 19. These be the generall points First then he signifieth I say his reioycing for their great care for him when he saith Now reioyce I c. In that he saith I reioyce greatly he signifieth the greatnesse of his reioycing that he was almost rauished with ioy for their care for him In that he saith I reioyce greatly in the Lord he signifieth that his ioy was not carnall or conceiued vpon the greatnesse of the gift but that the Lord by his Spirit had enlarged their hearts and wrought in them such a Christian care In that he saith that now at the last they were reuiued again to care for him he implieth that their care had for some time slacked towards him The word here vsed is borrowed from trees which seeming in Winter to be dead and withered in the Spring grow greene againe and hath in it this similitude that as the trees which in Winter seemed to be withered flourish againe in the Spring so their care which for a time languished and decayed now againe reuiued In that lastly he saith that they had bene carefull c. he excuseth the slacknesse of their care for him as not proceeding from want of will but from want of oportunitie to send that which they desired In these words then I note these three branches first the Apostles reioycing for their care for him secondly the Philippians slacknesse for some time to care for him thirdly the Apostles excuse of their slacknes to care for him This is the meaning of these words and these be the branches therein contained Now let vs see what obseruations we may gather hence whereof to make some vse for our selues First then here I note the Apostles great thankfulnes vnto the Philippians for their great care of him whereof he giueth them to wit when he saith that he reioyceth greatly for their care for him Whence I obserue this lesson for all Christians that it becometh them to be thankfull for benefits receiued and to shew forth their thankfulnes in word and in deed vnto those of whom they haue receiued them I speake not of thankfulnes vnto God but of thankfulnes vnto men so beseeming all men as that otherwise almost they forget to be men Gen. 23.12 When Ephron the Hittite would haue giuen vnto Abraham his field in Machpelah to burie his dead there how did Abraham bow vnto him and thanke him When Boaz gaue leaue vnto Ruth to gleane in the field Ruth 2. how thankfull vnto him were both Naomi and Ruth To omit others our Apostle what thankes giueth he vnto Priscilla and Aquila for their constant cleauing vnto him Rom. 16.4 Gal. 4.15 How thankfully doth he remember the Galatians sometimes exceeding great loue and kindnesse towards him Philem. 5. And how thankfully doth he remember Philemont loue towards all Saints Generally that of the Prophet is true euen in this Psal 33.1 that it becometh well the iust to be thankfull as vnto the Lord for his mercies so vnto man for such benefits as they haue receiued of man For thus both he that receiueth shall do that which might be expected and he that giueth shall haue that wherewith he will be satisfied Let this then teach vs to beware of vnthankfulnes He that rewardeth euill for good Pro. 17.13 euill shall not depart from his house And what else doth he that repayes good turnes with vnthankfulnes Let vnkind Laban be vnthankfull vnto Iacob if he will and churlish Nabal vnto Dauid but let it be farre from the faithfull to be vnthankful Our Apostle sorts vnthankfull men with the worst men that be 2.
20.2 2. Sam. 12.13 Abraham the father of the faithfull sometimes lied and spake not the truth Dauid a man after Gods owne heart after his murder and adultery slept as it were in the dust a great while till Nathan awoke him Peter vnto whom it was said Mat. 16.18.23 Thou art Peter and vpon this rocke I will build my Church had got a great fall when he heard it said vnto him Get thee behind me Satan thou art an offence vnto me The Church of Corinths light was so dimmed for some while that the Apostle doubted how to come vnto them 1 Cor. 4.21 whether with a rod or in loue and in the spirit of meeknesse And the Philippians care for the Apostle was so for a while frozen and key-cold that they seemed quite to haue forgotten him So subiect vnto their infirmities are both whole bodies and the soundest parts euen of the best bodies so long as they are clothed with the earthly house of this tabernacle Not the best but feele such decayes in themselues not the best but the best graces are so eclipsed in them that they which should be as trees planted by the riuers of waters bringing forth their fruite in due season are sometimes as dead and withered trees whose leaues are faded and their fruite perished that their faith which should worke by loue is sometimes as fire vnder the ashes or embers that their charitie which should alwayes be feruent is sometimes ice-cold that their obedience which should be with their whole heart is sometimes diuided betweene God and the world so that not the best but may sometimes shrinke in himselfe and others doubt of him whether he belong to the couenant whether he be in the state of grace But it is a doubt which need not greatly trouble For though the children of God may sometimes seeme to be as the wicked yet are they not as the wicked The wicked are indeed like the heath in the wildernes they are indeed corrupt trees and without fruite twise dead and pluckt vp by the rootes For though some of them be it may be as the fig-tree which Christ cursed Mat. 21 19. hauing leaues and shadowes and shewes of diuers good graces of Gods Spirit yet looke well vpon them and consider them and ye shall find that either they haue no fruite or naughtie fruite on them wanting all sappe and moisture of Gods holy Spirit in them But the children of God onely seeme for a time to be as dead and withered trees as doth in Winter euery faire and pleasant tree For though now their leaues be faded yet do they afterward grow greene againe though now they beare no fruite yet afterward they do though now there seeme to be no sap or moisture in them yet is there in the roote and afterward shootes out though now they be as dead yet afterwards they reuiue again Their faith and loue are sometimes raked vp as it were in the ashes but infidelitie is bound vp in the soule of the wicked and hatred eateth vp the bowels of their belly Their charitie iâ— som times cold and their obedience full of defect but the very bowels of the wicked are mercilesse crueltie and they sell themselues to worke iniquitie or if there be any vtter rine or barke to make semblance and shew of a good tree yet is there no sap or moisture of Gods holy Spirit in them Wel they may haue tasted of the good word of God and of the powers of the world to come but it is but a taste that they haue gotten and the fruite that followeth it is but a blossome But the children of God are taught by Gods Spirit and howsoeuer for a time the Spirit shew not it self in them yet doth it afterwards bud forth into the fruits of true righteousnesse and holinesse To speake all in one word the wicked reuiue not after they seemed to be dead because in truth they neuer liued but the children of God after that they seeme to be dead vnto the life of God at last reuiue againe and do their former workes and againe the wicked onely for some time seeme to liue and at last shew plainly that they are and alwayes were dead in sinne but the children of God onely for some time seem to be dead and at last reuiue againe vnto the life of God through the power of the Spirit which was neuer quite quenched in them Here then is both a word of comfort vnto the distressed a watch word likewise vnto all in generall A comfort it must needs be vnto the afflicted soule that in the dearest children of God the life of God is not alwayes so manifest but that sometimes they seeme to be dead yet at last do reuiue again and do their former workes For why art thou so full of heauinesse O thou distressed soule and why are thy thoughts so troubled within thee Art thou euen dead in respect of the life of God Feelest thou no warmth of the Spirit within thee Art thou cold in zeale cold in prayer cold in charitie Hast thou slacked that diligence which thou wast wont to vse in the seruice of thy God in thy dutie towards thy neighbours and brethren Well plucke vp thine heart be not troubled nor feare This is no other thing then sometimes befalleth euen the dearest children of God for sometimes euen the best of them feele it to be so with them Onely tell me this didst thou euer feele the life of God and the warmth of his Spirit within thee Hadst thou sometimes comfort in the hauing of those graces the want whereof doth now disquiet and discomfort thee O what else and there is thy griefe that now thou findest not that comfort in them which thou wast wont to find Well be strong and comfort thine heart For thy God at the last will reuiue thee Thy God will stablish the thing that he hath wrought in thee and he that hath begun a good worke in thee will performe it vntill the day of Iesus Christ for whom he loueth once he loueth vnto the end A cloud hath for a while ouershadowed thee and Satan for a time by a mist hath obscured thy light but thy light shall breake forth though not as the Sunne in his brightnesse yet so cleare that the life of thy God shall be manifest in thee Onely let this watchword be vnto thee and vnto all in generall that when you feele such decayes of the life of God in your selues either by dulnesse vnto any dutie or slacknesse in any seruice then ye stirre vp the grace of God in you and labour by prayer and euery holy course that the grace which seemeth to be dead may be reuiued in you As therefore the Apostle exhorteth Eph. 5.14 so say I vnto you Awake thou that sleepest and stand vp from the dead euen them that are dead in sinne and iniquitie and Christ shall giue thee light Shake off that drowsines which
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