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
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
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
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
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
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
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
my comfort bridle thine inordinate desires flie from that which is euill and doe that is good what cares the people for the comfort of their Pastor in this case or the childe for the comfort of his father or the friend for the comfort of his friend Will any of them for the loue of them that they may bee comforted by them yeeld vnto their holy desires Nay wee loue them not so but whatsoeuer become of their comfort wee will follow our owne wayes If it be so with vs this is verily a fault amongst vs and let vs hereafter so loue the godly whatsoeuer be their place that wee make reckoning of their comfort and in token thereof let vs hearken to such holy aduice as they giue vs. His third argument is If there be any fellowship of the spirit that is if yee be knit together in the bond of one spirit and haue fellowship one with another as members of one body vnder one head then fulfill my ioy c. The ground of which argument is that men knit together in the bond of one spirit are to giue proofe thereof by concord loue and agreemenâ— amongst themselues Whence I obserue that wee are to giue proofe of being knit together in the bond of one spirit by the bond of peace concord and loue amongst our selues Thus where it is said in the Acts of such as were brought to the faith through the Apostles preaching that they beleeued and were baptized as a token and proofe that they were all baptized into one spirit it is also said that they continued together with one accord that they were of one heart and of one soule All that beleeued saith Luke were in one place Act. 2.14 and had all things common 41.46 And they sold their possessions and goods and parted them to all men as euery one had need And they continued daily with one accord in the Temple c. All which things are set downe as tokens and proofes that they were all baptized into one spirit And againe The whole multitude of them that beleeued were of one heart and of one soule that is of one minde will consent and affection whereby they shewed indeed that they were knit together in one spirit and had fellowship one with another as members of one head and therein left vs an example how wee should shew that wee are so knit that wee haue such fellowship What proofe then we giue that we are knit together in one spirit and haue fellowship one with another as members of one body let our contentions discords and diuisions witnesse vnto the world Indeed they doe too too plainly witnesse vnto our faces that herein wee are carnall and walke not as they that are knit together in the fellowship of the spirit But the words following wil giue vs further occasion to speake of this point His fourth argument is If there be any compassion and mercy that is if yee haue any bowels of compassion to shew any mercy vnto mee the Lord his prisoner for your sake fulfill my ioy c. The ground of which argument is that in mercy and compassion towards him the Lord his prisoner for their sake they should at his request fulfill his ioy to be like c. Whence I obserue that the godly requests of Gods Saints afflicted for Christ his sake should moue in vs such bowels of compassion as that wee should gladly hearken and yeeld vnto them Hereupon our Apostle before diuers exhortations and requests which he maketh in his Epistles prefixeth this that hee was prisoner in the Lord prisoner of Iesus Christ I therefore being prisoner in the Lord saith he Eph. 4.1 pray you that yee walke worthy of that vocation whereunto yee are called Where in that he saith I being prisoner in the Lord he thereby implieth that they were the rather to hearken vnto his exhortation because it was the exhortation of him that was prisoner for the Lord his cause And so hee beginneth his Epistle to Philemon thus Paul a prisoner of Iesus Christ implying that Philemon was the rather to hearken and to yeeld to his request for his seruant Onesimus because it was the request of him that was now prisoner for Iesus Christ I omit other places By these yee see how powerfull and effectuall the godly requests of Gods afflicted members ought to be with vs. And it were well that in all places they were so powerfull and effectuall as to stirre vp the very bowels of compassion towards them But are not many in many places rather readie to adde affliction vnto their bonds Would it not now be enough to reiect the requests were they neuer so godly if they should come in the name of the prisoner of the Lord I the prisoner of the Lord pray you that yee reforme the wickednesse of your wayes Indeed wee may well wish in our daies that enioying our libertie we may beseech you in Christ his stead for I feare that if out of our prisons bonds wee should thus write vnto you If there bee any compassion and mercy in you towards mee the Lord his prisoner hearken vnto mee in this that yee be like minded or the like I say I feare mee the mention of our bonds would not much preuaile with you or moue any bowels of compassion in you Well howsoeuer it would it should and I hope it will in all that belong to Christ Iesus And let this suffice to be obserued from the seuerall arguments couched in the manner of the Apostles exhortation Now followeth the matter of the Apostles exhortation which is this in generall that they be like minded Which is not simply proposed but with this motiue prefixed thereunto My ioy though for great cause it be great yet is not full vnlesse yee be like minded Fulfill my ioy that yee be like minded Whence I obserue first that the godly Pastors ioy is to be in the weale of his people whatsoeuer his owne case bee If himselfe bee as Paul here was close in prison bound with chaines and looke for nothing but sentence of death yet if his people be well if they stand fast in the faith hee is to bee glad and reioyce euen in his bonds When our Apostle wrote to Philemon hee was in prison as euen now wee heard yet saith he to him wee haue great ioy and consolation in thy loue because by thee the Saints hearts are comforted So how hard soeuer the Pastors owne case be yet if hee bee a good one hee hath great ioy and consolation in his peoples weale But too too many Pastors wee haue in our day which if themselues be well care not in what case their people bee If they haue the fleece from them their hearts are glad whatsoeuer become of them But such reioycing is not good and shall be bitternesse in the end 2. Hence I obserue that the good Pastors ioy is not to be full so long as any thing is amisse amongst
with kinde speeches and in all louing manner wiâ—â— my beloued my little children my deare brethren thâ— must ye study so to approue your selues both vnto God and men as that we may speake vnto you as vnto our beloued vnto our brethren c. Otherwise as Christ came not 〈◊〉 all with this feare not little flocke but vnto some with this O generation of vipers how can ye speake good things when yee 〈◊〉 euill And as the Apostle came not to all with this I beseech you brethren by the mercies of God but vnto some with this O foolish Galathians who hath be witched you that yee should not obey truth so ye must looke that as sometimes wee come in â—e and in the spirit of meeknesse so sometimes wee should â—me vnto you with a rodde and with a woe vnto such as oâ— not the Gospell of Christ Iesus that they might be saued â—n and brethren our hearts desire is that ye may be saued in â— day of Christ and we watch for your soules as they that â—st giue accounts vnto God for them haue ye care that wee â—y do it with ioy and not with griefe We are loth to come â—o you with a rodde we had rather come in loue and in the â—â—rit of meeknesse haue yee care that wee may come vnto â—u and that we may speake vnto you as vnto our beloued â— we sometimes sharply reproue sinne it is for your sakes at we may reclaime the sinner from wandring out of the â—â—ht way and againe if sometimes wee restore such as are â—â—en with the spirit of meekenesse it is for your sakes that â—e may binde vp the broken hearted and minister a word of â—â—mfort vnto the troubled and afflicted soule Both I meane â—arpnesse and meeknesse the rodde and loue both I say in â—â—eir due places is needfull and wise discretion in them both most needfull And so I come to the 3. point At ye haue alwaies obeyed What the Apostle in falling owne vnto him and kissing his feete as is now done vnto at man of sinne Nay the Apostle herein commendeth â—â—eir former obedience vnto God and vnto his word after â—â—ch time as they had receiued the Gospell of Christ Iesus â—nd this he doth to stirre them vp to continue their obediâ—nce that as they had begunne well so they might now go â—orward as they had begunne Whence wee are taught that â—is not enough to beginne well and for a time to embrace â—e truth and to obey the Gospell of Christ Iesus and afterâ—ards to quence the spirit and to suffer our selues to bee enâ—ngled in the filthinesse of the world but hauing begunne in â—â—e spirit we must go forward in the spirit and hauing begunne â—o loue and like the truth we must not fall from our first loue â—ut hold fast the same and continue therein Whereupon â—re those often exhortations in the Apostles to continue in â—he faith to continue in the grace of God to continue in the things that we haue learned to hold fast the profession of oâ—â— hope without wauering and with full purpose of heart 〈◊〉 cleaue vnto the Lord. The reason hereof is the schoole 〈◊〉 Christ is not a schoole of idlenesse or a schoole of non proficiencie but the schollers of Christ his schoole they must follow the truth in loue and they must in all things grow vp 〈◊〉 him which is the head Eph. 4.15 that is Christ as the Apostle shewed And therefore our Sauiour Christ himselfe told the Iewes 〈◊〉 beleeued in him Ioh. 8.31 saying if ye continue in my word yee are 〈◊〉 my disciples and shall know the truth They no doubt 〈◊〉 whom he spake had begunne well and had embraced 〈◊〉 truth but he telleth them that if they will be his schollers they must continue as they haue begunne and they must grow forward and encrease in all knowledge and spirituall vnderstanding A lesson as needfull to be taught in these our dâ—â—â— as any other For wee see by our owne experience that the word of the Lord is of such maiestie and so powerfull that draweth oftentimes the veriest miscreants that be vnto a liking of it and causeth them many times to doe many things we But as it is in the parable of the seede in the Gospell Mat. 13. some receiue the word with ioy but when persecution comes theâ— are offended other heare the word but the cares of the world and the decietfulnesse of riches choke it that it made vnfruitfull in others the euill one commeth and catcheth the word that was sowen in their heart and in a great many the liking of the word and the obedience thereunto is but like vnto a flash of lightening come and gone againe almost in a moment For a day or for a moneth or happily for a yeere or two they will harken and obey they will make a good sheâ— of louing and liking the word and many things they will doe well But after a while they will loath this heauenly Mannâ— and in their hearts returne vnto the flesh pots of Egypt 2 Pet. 2.22.21 or a Peter speaketh with the dogge they will returne vnto his vomit and with the sow vnto her wallowing in the mire Men and brethren we must not be like vnto such men For as Peter speaketh in the same place it had beene better for such men not a haue knowne the way of righteousnesse then after they have knowne it to turne from the holy commandement giuen vnto them We must hauing tasted of the good word of God â—nd hauing begunne to forsake the corruptions that are in the world through lust continue in the grace of God and grow â—orward from grace vnto grace till wee be perfit men and â—ome vnto the measure of the age of the fulnesse of Christ Hauing begunne to haue a liking of the word and to desire â—he preaching thereof we must take heede that wee grow not weary of it but the more we haue it the more our soules must â—ong after it and the more we heare it the more wee must grow in obedience vnto it to frame our liues according thereunto We must not here stand at a stay much lesse must wee go backward we must go forward and wee must pricke hard vnto the marke of the high calling that is set before vs. For in the way of godlinesse that is most true which is so common not to goe forward in that way is in truth to goe backward But I shall haue occasion againe to speake of this point in handling the exhortation To leaue therefore this point here it may be demanded â—how the Apostle saith that the Philippians had alwaies obeyed as yee haue alwaies obeyed For in that the Apostle doth admonish them euery man to esteeme other better then himselfe as verse 3. and to doe all things wihout murmuring and reasoning as verse 14. he plainely signifieth that there were many faults amongst them euen contention vaine-glory murmuring reasoning and
of that good which we doe The Apostle then when he exhorteth vs to make an end of our owne saluation with feare and trembling his meaning is this that we should finish our course in doing such good workes as God hath ordeined vs to walke in But how with feare and trembling .i. with all humblenes and reuerence towards God not doubting of his loue towards vs but because we know he loueth vs fearing to displease him either by carnall securitie of doing any good at all or by vaine presumption of our owne worthinesse for that good which we doe The lesson then which hence we are taught is what ought to be the continuall conuersation of a Christian and how we ought to walke in the whole course of our life We ought to passe the time euen the whole time of our dwelling here 1 Pet. 1.17 as the Apostle speakes in feare euen in the reuerent feare of his most holy name in whose fauour is life and ioy for euermore Because we know he loueth vs in his well beloued Sonne we ought to be most loth any way to displease him and as dutifull children we ought to auoide and eschew euery thing that may offend his godly will If I be a master Mal. 1.6 saith the Lord by his Prophet where is my feare Whence it is plaine that all that are his seruants ought to feare to despise his name as the Priests there did and to displease the most high Now two motiues there are which may perswade vs vnto this reuerent and carefull walking in the whole course of our life and feare to displease him The one is this his eyes alwaies behold vs whatsoeuer wee doe is naked before him hee knoweth the very thoughts of our hearts before wee doe conceiue them and there is nothing hid from him This surely should make vs watch euen ouer our thoughts it should make vs carefull in all our waies that we doe not any thing whereby we may grieue his holy spirit And if we kept this alwaies in remembrance that whatsoeuer we doe God sees vs it would stay oftentimes euen the best of vs from many things which we doe For therefore it is that we fall into many noysome lusts that we defile our selues with much filthinesse of the world that by many sinnes we displease our God because we thinke not of his presence and forget that he sees vs. Which of vs is there that in our Princes presence would not feare to displease him How much more ought we to feare to displease our God in whose presence we are alwaies and who beholdeth whatsoeuer we doe Euen the regard of his maiestie before whom we stand should cause vs to walke before him with feare and trembling The other motiue to perswade vs vnto a reuerent and carefull walking as fearing to displease our God is this the quicke and eagle-sighted eyes of the wicked are euer prying and looking into all our waies that they may haue some aduantage against vs whereby they may take occasion to dishonor our God and to speake ill both of vs and of the Gospell which we professe This also should make vs watchfull ouer all our waies that thereby we do not offend and displease our God Haue your conuersation honest saith the Apostle 1 Pet. 2.12 among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation The Apostle saw that the Gentiles among whom they liued were ready to picke a quarrell at euery litle thing wherein they offended thereby to dishonor God and to discredit the Gospell And therefore he exhorted them to looke vnto their conuersation that therby God might be glorified amongst the Gentiles And surely the Gentiles then were not more prying into the waies of Christians then the wicked and vngodly of the earth now are into the waies of Gods children For if they tread awry if they through the malice of Sathan or the infirmitie of the flesh or the deceitfulnes of sin slip out of the right way wherin they should walke by and by the wicked haue it and with open mouth they cry these be our pure and holy men these be our great professors of the Gospell these be the men that would be counted the onely religious men How carefull then ought we to be of our conuersation euen in regard of the watchfull eye of the wicked that we doe or say nothing whereby they may take aduantage against vs or occasion to dishonor God or to speake ill of the Gospell Whether therefore we regard the maiestie of our God whose eyes alwaies behold vs or the quicke eyes of the wicked which narrowly espy into our waies we see that we ought to passe the time of our dwelling here in feare and to make an end of our saluation with feare and trembling Ought we then thus to walke before the Lord with feare and trembling Here then are two extremities which are as two cancres of the soule to be looked vnto the one carnall securitie thother vaine presumption For such is Satans subtiltie that first he laboureth to make vs carelesse of doing that is good and then if he cannot so deceiue vs he taketh another course and laboureth to make vs proud of that good which we doe But we ought to walke before the Lord with feare and trembling therefore first we ought not to be carelesse of doing that is good but still we ought to feare lest our Lord and Master come in an houre when we shall be found doing no good It was the fault of those dispersed Iewes vnto whom Iames wrote that they boasted too much of their religion and were too brag of their faith but were altogether carelesse of doing those good workes wherein God had ordeined them to walke And I wish it were not a fault in our daies that men did now but too much content themselues with the names onely of faith and religion and were too carelesse of doing that which is good But beloued let vs know that if we beleeue in God we must walke before him in holinesse of life with feare and trembling We must not be carelesse to doe good but we must be carefull to shew forth good works as the Apostle telleth vs. This feare wherein we must walke must expell all carelesnesse in walking Tit. 3.8 And as this feare wherein we must walke must expell all carelesnes in our walking so must it likewise expell all vaine presumption and pride in our walking It was the Pharisie you know that stept forth and said Luc. 18.11 O God I thanke thee that I am not as other men extortioners vniust adulterers or euen as this Publican I fast twise in the weeke I giue tithe of all that euer I possesse 12. And others there are as pharisaicall as this proud Pharisie was who presume so much of the worth of their works that they dare
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
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
blessed Apostle Paul who hath registred such a dangerous fight in himseâ—fe betweene the flesh and the spirit that it made him cry out O wretched man that I am Rom 7.24 who shall deliuer me from the bodie of this death And yet because in his inner man and in his spirit he delighted in the law of God he addeth immediatly in the next words following 25. I thanke my God through Iesus Christ our Lord to shew that in the strife the flesh tooke the foyle he by the power of his Lord Christ did stand The assaults of the flesh made him to cry O wretched man c. and the conquest of the spirit made him to adde I thanke God c. Such a strife fight the blessed Apostle had in himselfe and such a strife fight all the children of God haue within themselues this striuing in them is a witnes vnto them that they are the sonnes of God For to turne a litle aside vnto the sonnes of Belial children of disobedience what strife or fight at all is there in them betwixt the flesh and the spirit what denying of vngodlines and worldly lusts what care to subdue the flesh vnto the spirit what flying of the corruptions which are in the world through lusts what loue of God or good men what desire to liue soberly righteously and godly in this present world is in them at all Nay contrariwise they delight in vnrighteousnes sell themselues to worke wickednes they commit sin euen with greedines gladly giue their members seruants to vncleannes and to iniquitie to commit iniquitie they hate to be reformed and cast the word behind their backs they refuse to hearken to instruction and stop their eares at the voice of the charmer charme he neuer so wisely And therefore the Apostles calleth them a naughty and crooked nation because they quite peruert the straight waies of the Lord giuing their members as weapons of vnrighteousnes vnto sin which should be giuen as weapons of righteousnes vnto God So farre they from striuing against sin and from a desire to walke holy without blame Onely they that are the sonnes of God feele this strife and this desire within themselues and this very strife against sin and desire to walke after the spirit without blame in loue shewes plainely that we are the sons of God Thus then yee see what should be our studie in the whole course of our life to wit as that we may be blamelesse that we may be pure so that we may be knowne to be the sonnes of God euen vnto those amongst whom we liue Ye see likewise how this may be known not vnto others only but vnto our selues both vnto our selues others euen by the spirit of sanctification Rom. 8 16. which both witnesseth vnto our spirits that we are the sonnes of God and which by the fruits and effects which it worketh in vs sheweth asmuch vnto others And howsoeuer our sanctification here in this life be vnperfit yet yee see that our very striuing against sinne and our desire to be holy and without rebuke plainely doth and may shew both vnto our selues and vnto others that we are the sonnes of God Comfort then thy selfe ô thou afflicted soule whosoeuer thou art that so gronest vnder the burthen of thy sinnes that thou wantest this sweet comfort of thy soule For tell me doest thou feele in thy selfe a striuing against sinne art thou touched with remorse and compunction of heart for thy sinnes doest thou desire to lead a life according to Gods will and hast thou a longing after this comfort that thou art the childe of God Whatsoeuer be thine infirmities how crimson-died so euer thy sinnes be whatsoeuer doubts else thou callest yet doubt not thou art the sonne of God and vnto thee belongeth the inheritance of the sonnes of God For it is the spirit euen the spirit of sanctification that filleth thy heart with good desires with desire to flie that which is euill Phil. 1.6 and with desire to doe that which is good and be that hath begun this good worke in thee will performe it vntill the day of Iesus Christ when thou shalt be crowned with glory and immortalitie in the highest heauens As for the wicked and vngodly of the earth which wallow in their wickednesse and make a mocke of piety and religion which haue not God in all their thoughts nor make mention of his name with their lips vnlesse it be to blaspheme and dishonor his holy name they haue no part in this comfort this reioycing in the spirit belongeth not vnto them But for vs beloued let vs labour and striue to haue this comfort sealed vnto our soules that we are the sonnes of God by our striuing against sinne and our carefull endeuour to walke without rebuke Yea let vs so looke vnto our steps and take heede vnto our waies let vs so decline the pleasures of sinne and delight our selues in the law of the Lord that men seeing the mortification of our earthly members and the integritie of our conuersation may haue nothing concerning vs to speake euill of but may say that God is in you indeede and so may glorifie him in the day of visitation Yea but yee will say againe vnto me how can we thus liue Is it not a naughty and crooked nation a froward and wicked people with whom we liue Can a man touch pitch and not be defiled therewith or walke amongst thornes and not be pricked therewith True wee liue amongst wicked men whose hearts are set on mischiefe euen as the Apostle here saith that the Philippians liued in the middest of a naughty and crooked nation Yet the Apostle yee see writeth vnto them to walke so both before God and with their neighbour that they might be blamelesse and pure and the sonnes of God without rebuke in the middest of a naughty and crooked nation Which teacheth vs thus much that howsoeuer the whole wolrd lieth in wickednes as the Apostle speaketh 1 Ioh. 5.19 yet may we liue in the world and amongst the enemies of the light as children of the light and as the sonnes of God shewing our selues to be so euen vnto them by walking with all care to be without rebuke amongst them Otherwise no doubt the Apostle would haue bid them to get out from amongst that naughty and crooked people that so being separated from them they might not be defiled with their vncleane conuersation whereas now he warneth them so to order their steps that they may be knowne to be the sonnes of God by walking with all carefulnes to be without rebuke in the middest of a naught crooked nation There is great danger indeed that we shall be defiled with pitch if we touch it that we shall be pricked with thornes if we walke in the middest of thornes Proofes hereof there are too too many in all places Ioseph being caught in the waies of
tongues full of deceit c. So vnpure that euen our mindes and consciences are defiled so vntoward that wee cleane peruert the straight waies of the Lord and in stead of giuing our members weapons of righteousnesse vnto God making them weapons of vnrighteousnesse vnto sinne and in stead of seruing God altogether yeelding our selues seruants vnto sinne Most miserable and wretched is our state darknesse without light ignoâ—rance without vnderstanding foolishnesse without wisedome before such time as all mists of darknes ignorance and foolishnesse be expelled by the bright beames of Gods holy Spirit and we brought vnto the glorious liberty of the sonnes of God Yea and such thou standest as by nature thou art whosoeuer thou art that sleepest in sinne and delightest in vnrighteousnesse making no conscience of thy waies but treasuring vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God But thou that fearest God and walkest in his waies consider from what bondage into what freedome the Lord hath brought thee how of a childe of wrath of death and of hell he hath brought thee into the glorious libertie of the sonnes of God and made thee an Heire of euerlasting glory how he hath sanctified thy corrupt will and heart and vnderstanding how hee hath new moulded thee and framed thee and renewed thee how hee hath begotten thee againe not by flesh and bloud but by the immortall seed of his holy word consider these things I say and let them be as goades and spurres vnto thee to stirre thee vp as vnto thankefulnesse to thy God so vnto obedience to his will Hath he made thy darknesse to be light walke not in the vnfruitfull workes of darknesse Hath hee freed thee from the bondage of sinne flie from sinne as from a Serpent and haue nothing to doe with the stoole of wickednesse Hath he sanctified thy will and all the powers and faculties of thy soule glorifie thou thy God with all the powers and faculties of thy soule Hath he washed and cleansed thee both in thy body and in thy spirit glorifie thy God both in thy body and in thy spirit So shall the King haue pleasure in thy beauty so shalt thou make true and right vse of thy naturall corruption and of thy regeneration by God his spirit and so shalt thou shew thy selfe to be the sonne of God without rebuke in the middest of a naughty and crooked nation LECTVRE XXXVII PHILIP 2. Verse 15. Among whom ye shine as lights in the world holding foorth the word of life AMong whom ye shine c. In this last clause of the Apostles former reason we haue a notable commendation of the Philippians which the Apostle so truely giueth vnto them that withall in the wisdome of God giuen vnto him hee doth implie a duty or an exhortation that they shew themselues to be such as hee commendeth them to be insomuch that some read these words thus among whom do yee shine as lights c. Their commendation ye see is that they shine amongst that naughty and crooked people with whom they liue euen as lights which shine in darknes and which hold forth the word of life to giue light to them that sit in darknes they are called lights shining lights lights shining in the midst of a naughty and crooked nation lights holding forth the word of life vnto others The whole forme of speach seemeth to be drawne from those high places by the sea-coast whence continually lights and fires are set out for the direction of sea-men into the hauen and safest entrance For euen such the Apostle here commendeth the Philippians to be lights which shined in holinesse of life vnto them that sate in darknesse round about them by the direction of which their light they might come into the hauen of euerlasting rest where they might find rest for their soules Now let vs see what we may obserue hence for our vse 1. In that the Apostle calleth the Philippians light I note the singular prerogatiue and honour of all the faithfull members of Christ Iesus For that which the Apostle here giueth to the Philippians belongeth to all the faithfull All the faithfull children of Christ are called lights shining lights lights shining in the world Now for our better instruction how they are called lights we are to vnderstand that there are foure speciall lights mentioned in the holy Scriptures The 1. is that light Christ Iesus the light of the world and the brightnesse of his father This light by a principall prerogatiue is called that light that true light which lighteth euery man that commeth into the world that sonne of righteousnesse that starre of Iacob that day spring from an high that brightnesse of his fathers person 2. The word of God in many places of the Scriptures is tearmed a light as where it is said Thy word ô Lord is a lanthorne vnto my feete Psal 119.105 2 Pet. 1.19 and a light vnto my pathes As also where the godly are commended by the Apostle Peter for that they attend vnto the sure word of the Prophets as vnto a light that shineth in a darke place By this light the holy Ghost illuminateth the blindnesse and darknesse of our grosse vnderstandings and directeth vs in the waies of God which leade vnto saluation 3. The Apostles and Ministers of Christ Iesus are called lights as where our Sauiour saith vnto them yee are the light of the world Mat. 5.14 Which glorious title is giuen vnto them both because of that testimonie which they giue vnto that true light the euerlasting sonne of God Christ Iesus and because of the Gospell of Christ Iesus which they preach vnto vs. 4. All the faithfull members of Christ Iesus all Christians are called lights as where the Apostle telleth the Ephesians that they were once darkenes Eph. 5.8 but are now light in the Lord and therefore exhorteth them to walke as chrildren of the light and in this place of our Apostle where they are called lights in the world shining among the sonnes of darknesse and holding forth the word of life Now the faithfull are called lights in these respects 1. In respect of Christ Iesus that true light which lighteneth euery man that commeth into the world inasmuch as he hath vouchsafed to communicate his light vnto vs and by the bright beames of his holy Spirit shining into our hearts to expell thence the thicke mists of blindnes darknesse and ignorance For whatsoeuer light the faithfull haue they haue it from him who hath light in himselfe and of himselfe and in whom is no darknesse They borrow their light from him euen as the Moone and the starres doe borrow their light from the Sunne in the firmament For hee is the sonne of righteousnesse which springing from an high hath through the tender mercy of our God visited vs to giue light to them that sit in darknesse and in the shadow of death and to
guide our feete into the way of peace and so farre as this light shineth vnto them their darknes is turned into light and they are tearmed lights of that light which they haue from this sonne of righteousnesse So that when the holy Ghost calleth the faithfull lights hee noteth therein the fellowship which they haue with Christ Iesus from whose most cleare light they borrow their light 2. The faithfull are called lights in respect of the word inasmuch as they beleeue and embrace and professe the holy word of God which hee hath ordained to be a lanthorne vnto our feete and a light vnto our steps For albeit it be the son of righteousnesse alone by the bright shining beames of whose holy Spirit our darkenesse is turned into light and we made lights in the world yet because we receiue this light by the ministerie of the word therefore both the word itselfe is called light and they likewise that receiue the word with gladnesse and walke in the light thereof are called lights For as much then as the faithfull professe the holy word of God ordained to bee the rule of our life and our direction in matters of religion in respect of this profession they are called lights 3. They are called lights in respect of their life and conuersation inasmuch as by the holinesse of their life and integritie of their conuersation they shew themselues to be exempted and deliuered from the power of darknesse Both their workes in respect of the vnfruitfull workes of darknesse are called lights and themselues glorifying God by these workes are called lights Now see what instructions these things may minister vnto vs. 1. In that the faithfull are called lights not from any light in themselues as of themselues but from that light which they haue and borrow from Christ Iesus that sonne of righteousnesse this may teach vs what we are without Christ Iesus euen darknesse without light men sitting in darknesse and in the shadow of death For looke into the best things that wee haue Our reason what is it but grosse darknesse our wisedome what is it but meere foolishnesse Our vnderstanding what is it but blinde ignorance for the naturall man 1. Hee on whom this sonne of righteousnesse hath not yet shined perceiueth not 1 Cor. 2.14 nay he cannot perceiue by all the reason wisdome and vnderstanding that he hath the things of the spirit of God Eph. 5.8 And therefore the Apostle writing to the Ephesians telleth them thus yee were once darknesse to wit before the sonne of righteousnesse had shined vpon them but are now light in the world now that the sonne of righteousnesse had shined vpon them their darknesse was turned into light Where he most plainely sheweth what is the state of all men both before and after that the sonne of righteousnesse haue shined vpon them before they are darknesse after they are light O what a good and gracious God then haue we who when we sate in darknesse and in the shadow of death gaue vs this light and so translated vs out of darknesse into light Not vnto vs ô Lord not vnto vs but vnto thy name giue the praise for that thou hast called vs out of darknesse into thy maruellous light When we walked in darkenesse thou madest vs to see a great light and when we dwelled in the land of the shadow of death thou diddest cause the light to shine vpon vs. We were once darknesse but now we are light Blessed bee thy name ô Lord which hast changed our darkenesse into light 2. In that the faithfull are called lights in respect of the word which they professe and in the light whereof they walk this may teach vs how precious the holy word of God ought to be vnto vs. If walking after the direction of the word wee onely walke in the light then iudge ye how we walke without the word Surely without it we walke in darknesse and know not whether we go no more then the blinde or blind-folded man who not discerning his way quickely wandereth out of his right path and walketh into euery by-path and runneth himselfe vpon euery danger For by the word alone we descry euery by-path we see euery danger that is to be auoided and vnderstand the glory that is prepared for vs at the end of our iourney And yet as if their we loued darknesse better then light or else know not that by the ministerie of the word of darknesse we are made light in the Lord wee care not for the word we regard it not wee let it passe as a tale that is told A hard saying truely but yet as true as hard For if we shall consider our great slacknesse in comming or our great negligence in hearing or our great carelesnesse to lay vp in our hearts the things that we haue heard all these will witnesse what account we make of the word euen no more then of a tale that is told Otherwise how should it be which hath beene obserued that since this exercise begunne not halfe of that congregation which should be here present haue beene assembled in this house of the Lord at any one Sermon Againe a great slacknesse in comming of those that doe come howsoeuer they may be obserued which either come too late or depart too quickly from this holie exercise yet who knoweth how many depart hence as little edified and instructed as when they came hither A great negligence in hearing Againe who is he that hauing heard the word doth afterward thinke or meditate with himselfe of the things that he hath heard and laieth them vp in his heart to make them the rule and direction of his life A great carelesnesse to make that vse we should of that wee haue heard And what else doe all these argue but that we make no more account of the word than of a tale that is told Well whatsoeuer account we make of it either we must walke in the light of this word or else we cannot be such lights as here the faithfull members of Christ Iesus are said to be either this word must be a light vnto our paths or else we can be no light in the Lord either the Lord must goe before vs in this word as in a pillar of fire or else wee shall be made a prey vnto our enemies the world the flesh and the deuill who seeketh continually like a roaring Lion whom hee may deuoure Thirdly in that the faithfull are called lights in respect of their holy life and conuersation this may teach vs what manner of conuersation will best become vs if wee will be lights in the world The light of our holinesse of life and integritie of conuersation must so shine before men that they may see our good workes and glorifie our Father which is in heauen Yee were once darknesse saith the Apostle to the Ephesians but are now light in the Lord Ephes 5.8 walke as children of the light In which words
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
doe being taught by him that seeing the Ministers of the Gospell doe labour and watch for our soules as they that must giue account vnto God for them therefore wee should giue vnto them that portion which is due vnto them for their maintenance and this wee should doe with all cheerefulnesse as vnto the Lord. Now how this dutie towards them is euery where almost neglected they that liue abroad see and know too well for so it is that euery little is now too much for the Minister if he may haue some reasonable portion of that whole which is due vnto him it is thought that he is very well vsed if any thing of his due may be concealed and kept from him it is thought to be very well saued and better so saued then ill spent for so commonly they account of that which they giue vnto the Minister albeit it be not theirs but his which they giue Farre otherwise then it was in the times of greatest ignorance and blindest superstition for then they thought they could not giue enough vnto their Massing Priest and now they thinke they cannot pull enough away from the teaching Minister then they thought euery peny better bestowed then other vpon their Confessor now they thinke euery peny worse bestowed then other vpon their Pastor But it is no new thing to see blinde deuotion sometimes to carry men further then doth sound and sincere religion How ready were the people of Israel to plucke off the golden earings from their eares to giue them vnto Aaron to make a molten calfe withall Exod. 32.3 Iudg. 17.10 How liberall was Micah vnto the Leuite to get him to stay with him to be vnto him a father and a Priest And so it falleth out very often that in time of darknesse and ignorance men are more enflamed towards the Church and Pastors thereof with a blinde zeale then with a true zeale in the cleere light of the Gospell Well let vs know that wee are to giue vnto them that labour amongst vs and watch ouer our soules that which is due vnto them whether it be of maintenance for their liuelihood or of reuerence vnto their persons And for conclusion of this point let that one place of the Apostle serue for both these purposes where hee saith that those Elders especially which labour in the word doctrine are worthy of double honour 1 Tim. 5.17 which is as diuers doe expound it of maintenance for their life and of reuerence vnto their persons They are Gods labourers both labouring for God and â—o bring vs vnto God let vs therefore carry our selues towards them as towardâ— Gods Vice gerents vpon earth giuing vnto them with all cheerefulnes that which is due vnto them as vnto the Lord. And let this suffice touching this that Paul calleth Epaphroditus his companion in labour Againe hee calleth him his fellow-souldier What then Paul or Epaphroditus were they souldiers Went they forth to battell Were not the Leuites and are not the Ministers of the Gospell of Christ Iesus exempted from seruice in warre Is the Minister to labour like an husbandman and besides also to fight as a souldier Yea certainly Paul and Epaphroditus were fellow-souldiers neither are any of the Ministers of Christ exempted from warre but fight they must and souldiers they must be But neither are their weapons carnall wherewithall they must fight neither are the enemies against which they must fight so much flesh and bloud as spirituall wickednesses and the princes of the darknesse of this world They are souldiers to fight with the sword of the spirit against euery high thing that exalteth it selfe against the knowledge of God and to bring into captiuitie euery thought to the obedience of Christ In this then that the Apostle calleth Epaphroditus his fellow-souldier wee are put in minde as of the state of all Christians in generall so of the Ministers of the Gospell in particular namely that the life of all Christians in generall and of the Ministers of the Gospell in particular is nothing else but a continuall warfare wherein wee must still play the souldiers and still fight We looke for a Citie where there shall be no more death no more sorrow no more crying no more paine neither any enemies to fight withall where wee shall triumph ouer euery enemie that hath exalted himselfe against vs and where wee shall raigne and euer bee with the Lord in the kingdome of Christ Iesus for euer and euer But whiles wee are members of the militant Church here vpon earth no man better or worse rich or poore may promise rest vnto himselfe but all must stand vpon their guard and all must alwayes be in a readinesse to fight Iob 7.1 Whereupon Iob calleth the life of man a warfare because together with his life his warfare shall only haue an end And our Sauiour telleth vs that the day hath enough with his owne griefe that is Matt. 6.34 neuer a day of a mans life which brings not griefe enough with it vpon it owne backe Now the enemies which wee haue to fight withall are the world without vs the flesh within vs and the deuill seeking continually like a roaring Lion to deuoure vs none of all which want either will or skill or might to ouerthrow vs vnlesse wee hold fast the reioycing of our hope vnto the end The flesh hath so many sugred baits and deceitfull delights to allure men vnto the enticements thereof that sometimes Dauids and Salomons and men after Gods owne heart cannot auoid the snares thereof but are entangled therewith The world likewise hath so many wayes to deceiue as that euen the Disciples of Christ Iesus cannot auoid it but be deceiued thereby And the deuill so furiously rageth as that the Sonne of God Christ Iesus himselfe cannot auoid his manifold tentations These are those enemies which we haue all of vs to fight withall and these wee shall haue to fight withall so long as wee liue in this flesh and whatsoeuer batterie any of these or all these can lay against our soules wee shall be sure of it whiles wee liue in this world Rom. 7.23 for the flesh euermore rebelleth against the spirit and euer striueth to leade vs captiue vnto the law of sinne which is in our members The world likewise knoweth not the Lord but the amitie of the world is the enmitie of God Ioh. 17.25 Iam. 1 4 Ioh. 2.15 1 Pet. 5 8. and if any man loue the world the loue of the Father is not in him The deuill likewise seeketh continually like a roaring Lion whom he may deuoure Nothing to ridde any of vs from the assaults of all these till death and therefore all of vs must bee souldiers and fight against all these as in our baptisme all of vs haue promised so long as wee carry about with vs our earthly house of this Tabernacle And as this is the state of all Christians in generall to liue in
presented vnto your view the great mysterie of godlinesse euen God manifested in the flesh iustified in the spirit 1 Tim. 3.16 seene of Angels preached vnto the Gentiles belieued on in the world and receiued vp into glory He it is and he alone it is that is made of God vnto you wisedome and righteousnesse and sanctification and redemption that hee that reioyceth might reioyce in him Reioyce therefore in him and beware of such as teach you to reioyce in any thing but in him Thus ye see how this exhortation is partly a conclusion of that which went before and partly a ground and foundation of that which followeth The excuse which followeth is to meete with that conceit which the Philippians happily might haue vpon his often admonition First by word and now by writing to beware of false Apostles For thus the Apostle thought they might conceiue and thinke with themselues you haue often when you were with vs admonished vs of false Apostles and Teachers when you taught vs and preached vnto vs Christ Iesus you ceased not to warne vs to beware of such as would seeke to seduce vs from that truth which you taught vs and wee haue beene diligent so to doe neither haue we giuen place to any of their doctrines And therefore you needed not to haue troubled your selfe this admonition needed not to vs The Apostle therefore to meete with this telleth them that for him it is no griefe or trouble to him at all to write the same things vnto them which before hee had taught them by word of mouth and for them hee telleth them that it is a sure and a safe thing that they be often admonished of false Teachers that so they may be the more warie of them Thus much for the vnderstanding of these words Now before wee proceed any farther let vs see what obseruations we may gather hence For our vse and instruction The 1. thing which here I note is the maner how the Apostle doth exhort the Philippians which is in most milde and kinde and good sort speaking vnto them as vnto his brethren yea calling them his brethren not that they were his brethren naturally according to the flesh by carnall generation but his brethren in Christ begotten in one wombe of the Church the spouse of Christ vnto one God the father of our Lord Iesus Christ and father of vs all by one immortall seed the word of God through one spirit whereinto we are all baptized borne by spirituall generation not of bloud nor of the will of the flesh nor of the will of man but of God Exhorting then the Philippians whom hee had begotten in the faith vnto Christ by his ministerie hee speaketh vnto them as vnto his brethren in Christ most mildly and kindly and louingly So we see he doth in the second Chapter and twelfth verse where exhorting them to humilitie and obedience and to finish their saluation with feare and trembling hee speaketh thus vnto them wherefore my beloued as ye haue alwaies obeyed c. So in the next Chapter he ioyneth both these together and a great deale more and saith Therefore my brethren beloued and longed for my ioy and my crowne c. Most milde and louing exhortations And wherefore vseth hee such mildnesse in his exhortations vnto them No doubt the rather to winne them to hearken vnto him and vnto that whereto hee exhorteth them For as sharpe and bitter words often stirres vp striefe and anger so a soft tongue milde and louing speeches much auaile to effect that which a man desires Here then is a lesson for vs whom God hath set apart vnto the holy worke of his ministerie that we should not onely be carefull to instruct â—hem that heare vs in the wholesome words of truth but that a meeknesse also of spirit wee should exhort them vnto the things that belong vnto their peace A thing practised by Christ himselfe and practised likewise by the Apostles of Iesus Christ as by many places in the new Testament it may easily appeare Here then happily you will say vnto me how is it then that many of you are so sharpe and eager in speech how is it that ye follow not the practise of Christ and of his Apostles We are indeed sometimes sharpe wee come sometimes with a rodde as the Apostle speakes yea sometimes we bring an axe with vs and lay it to the roote of the tree to cut it downe that it may be cast into the fire sometimes we pluck vp and roote out and throw downe sometimes wee strike and wound and kill and herein wee follow the practise of Christ and of his Apostles Would it not seem a sharp speech vnto you if we should lift vp our voices and crie Mat. 12.34 Ioh. 8.44 O generation of vipers how can ye speake good things when yee are euill or if â—e should say ye are of your father the Deuill and the lusts of your father ye will doe or if we should say ye fooles Luc. 11 40.42.43 c. did not hee that made that which is without make that which is within also or if we should come with woe vpon woe vnto such and such men And yet speaking thus we should speake no otherwise then our Sauiour Christ did Did not the Apostle likewise vse sharpe peaches vnto the Galathians when he said vnto them Galat. 3.1.3 O foolish Galathians who hath bewitched you that yee should not obey the truth are ye so foolish that after ye haue begunne in the spirit yee would now be made perfit by the flesh And did not Iames likewise vse great sharpnes boldnes of speach against richmen saying Iam. 5.1.2.3.4.5.6 Go to now ye rich men weepe and houle for your miseries that shall come vpon you c. ye haue liued in pleasure on the earth and in wantones ye haue nourished your hearts as in a day of slaughter ye haue condeÌ„ned killed the iust and he hath not resisted you therefore we be sometimes somewhat rough and sharpe ye see we do not therein swarue from the rule and practise of Christ or his Apostles Eccles 3.1.3 To all things saith the Preacher there is an appointed time and a time to euery purpose vnder the heauen A time to slay and a time to heale a time to breake downe and a time to build c. So I say there is a time to bee rough and sharpe and there is a time to be milde and gentle there is a time to strike and wound and there is a time to comfort and to heale The same God that came in a soft and still voice vnto Eliah 1 Reg. 19.12 Num. 16.32 Leuit. 10.2 and not in the earthquake not in the fire came vnto Korah Dathan and Abiram in the earthquake and vnto Nadab and Abihu in the fire and the one sort were deuoured by the earthquake and the other sort by the fire When men are hardened in sinne and will
euery where almost wee may see men following their wonted pleasures and reioycing themselues in their wonted delights as if the hand of the Lord were not vpon vs. But such carnall and worldly reioycing is not good Nay vnto such as thus reioyce fixing their only ioy and delight on the things of this world and on the vanities of this life our Sauiour Christ pronounceth a woe saying Woe be to you that now laugh Luk. 6.25 for yee shall waile and weepe This is the fearfull iudgement of God vpon them that reioyce in the flesh and not in the spirit Vnderstand therefore that there is a two-fold ioy and reioycing one in the flesh another in the spirit one carnall and sensuall another spirituall and Christian one in the world another in the Lord. The carnall and worldly reioycing is when putting farre from vs the remembrance of the euill day wee reioyce more in the pleasures of sinne and the transitorie things of this world then wee doe in the things that belong vnto our peace Such was the reioycing of him that when he had pulled downe his barnes and builded greater Luk. 12.18.19 and therein laid all his fruits and his goods said vnto his soule Soule thou hast much goods laid vp for many yeeres liue at ease eat drinke and take thy pastime And such is the reioycing of men commonly at this day as already hath beene noted And true it is which wise Salomon saith Foolishnesse is ioy to him that is destitute of vnderstanding that is Pro. 15.21 euen wickednesse and sinne is a matter of mirth and delight to the wicked and vngodly man Iâ—b 20.5 But it is as true which Zophar saith That the reioycing of the wicked is short and that the ioy of hypocrites is but a moment Besides this carnall and worldly reioycing there is also a Christian and spirituall reioycing which is when setting our hearts on the Lord as on our chiefest good wee so reioyce in the things of this life as that wee count them all losse and dung in comparison of that reioycing which wee haue in Christ Iesus when remembring the mercifull goodnesse and louing kindnesse of our good God nothing can so much daunt vs but that our heart daunceth for ioy and our soules are rauished with reioycing thereat Wilt thou then reioyce or know how and wherein to reioyce O man that fearest the Lord Reioyce in the Lord reioyce in those spirituall blessings wherewithall God hath blessed thee in heauenly things in Christ Iesus reioyce in thine election in Christ Iesus vnto eternall life before the foundation of the world reioyce in the workmanship of thy creation after Gods owne image in thy redemption by the bloud of Christ Iesus when through disobedience thou hadst for euer cast thy selfe away in thine adoption through Iesus Christ into the number of the sonnes of God in thy reconciliation with God the Father by the intercession and mediation of Christ Iesus in thy vocation vnto the knowledge of the truth by the Gospell of Christ Iesus in thine incorporation into the mysticall body of Christ Iesus by the powerfull operation of the spirit in thy iustification and free forgiuenesse of thy sinnes by faith in the bloud of Christ Iesus in thy sanctification by the spirit of grace vnto some measure of holinesse and righteousnesse in this life in thy regeneration vnto a liuely hope in Christ Iesus and in the assured confidence of thy glorification after this life with Iesus who shall change thy vile body that it may be fashioned like vnto his glorious body c. Herein is the Christian mans reioycing and here is matter of reioycing indeed All reioycing in all things in the world whatsoeuer what is it in comparison of this reioycing Surely as euen now wee heard out of Iob it is short and but a moment Nay I say more Whatsoeuer men imagine with themselues yet indeed there is no true ioy no sound reioycing but this reioycing in the Lord. Other ioyes in other things may happily for the time somewhat affect vs and please our fancies and tickle our outward senses and delight our outward man but that that warmes the heart that that cheeres the soule that that makes the inner man to pant and to leape for ioy that 's the ioy in the holy Ghost and reioycing in the Lord. And this is it which stickes by a man in his life and in his death forsakes him not Yea when in the throwes and pangs of death he shall say of all other ioyes whatsoeuer I haue no pleasure in them then in this ioy his soule shall reioyce through this ioy hee shall ioyfully wrestle with death and because of this ioy hee shall not feare death nor the graue but desire to bee loosed and to be with Christ Let the carnall and worldly and sensuall men therefore bragge and boast as much as they will that they leade the only ioyfull and pleasant liues and let them obiect vnto the godly Christian as much as they will a lumpish and momish and sowre life wherein he hath no ioy or pleasure at all yet shall the day come when they shâ—ll change their mindes and sigh for grife of minde Wisd 5.3 and say within themselues These are they whom sometimes we had in derision and in a parable of reproach 4. We fooles thought wee had the world at will and thought their life madnesse but how are they counted among the children of God 5. and their portion is among the Saints Thus I say shall they say when they shall perceiue that the life which they thought the only ioyfull life was indeed the most miserable life So that when the count is indeed truly cast wee shall finde that onely the true Christian hath sound ioy of heart and that there is no sound reioycing but this reioycing in the Lord. Yea but how shall wee know this that indeed wee doe reioyce in the Lord For wee are inclined naturally to flatter our selues and wee will say that wee reioyce in the Lord and perhaps thinke so too when indeed wee doe not How then shall wee know that wee doe truly reioyce in the Lord The wicked indeed whose hearts are set on other pleasures wherein no true ioyes are to be found they know not what â—t meaneth yea it seemeth meere madnesse and foolishnesse vnto them But for vs thus wee shall know that we reioyce in the Lord in whom alone true ioyes are to be found 1. Consider and see what longing and thirsting there is in thee after the hearing and reading and meditating in the holy word of life what comfort and peace of conscience thy soule findeth in the holy word of life how thy heart is enlarged when thou hearest or readest the sweete promises of God in Christ Iesus what a gladnesse vnto thy soule it is that Christ is made of God vnto vs wisedome and righteousnesse and sanctification and redemption how stedfastly thou cleauest in
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
promise sake who both worketh in vs and crowneth his one workes in vs. Fourthly where they aske what iust iudge will vouchsafe to giue a crowne vnto dung we answere none will doe it But the most righteous iudge the Lord of heauen and earth because he is righteous and keepeth promise for euer giueth a crowne vnto our good workes not as they are dung not as they are poisoned tempered with that qualitie of confidence in them but as they are the worke of his spirit in vs. 5. Where they aske what thanks we owe vnto God for creating vs vnto good workes if they be nothing else but dung we answer that it is their shamefull abusing of the world to say that we iudge theÌ„ to be nothing else but dung In respect of that qualitie we say that they are to be iudged losse dung but in respect of their substance we say that they are good and that we are to glorifie God by walking in such good works as he hath ordeined vs to walke in Lastly where they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked neglected we say the same But who are they that say that the good workes of the faithfull are nothing else but losse and dung Because we do not inuest them into the glory of Christ Iesus because wee doe not make them any part of our righteousnesse before God because we stand not vpon any merit of saluation by them doe we therefore say that they are nothing else but losse and dung Thus indeed they beare the world in hand and thus they lead captiue many poore and ignorant soules into many grieuous and noisome errors But marke men and brethren what it is that we say we say that good works in respect of the substance of the action are good works a sweet smelling odor a sacrifice acceptable and pleasing vnto God and such as God hath ordeined vs to walke in vnto life and saluation only in respect of any merit or confidence of righteousnesse or saluation we say they are to be iudged but losse and dung See then and iudge betweene vs and them whether we say simply that they are but losse and dung These are they that with fained words make marchandize of your soules whose iudgement long agone is not farre of and whose damnation sleepeth not By this iudge of the rest and as they deserue in this so let them be credited in the rest By the circumstance of the place ye see the necessarie collection of the Doctrine deliuered and how the gaine-sayers doe falsifie the meaning of the Apostle Let this then serue to instruct vs in the true vse of good workes They are the way which God hath ordained that we should walke in to the glory of his name and to the saluation of our owne soules as both that exhortation of our Sauiour proueth where it is said Matt. 5.16 let your light so shine before men that they may see your good workes and glorifie your father which is in heauen and likewise that saying of the Apostle where he saith that we are the workeman-ship of God created vnto good workes â—ph 2.10 which he hath ordained that we should walke in them But they are no part of that righteousnesse whereby we are made righteous before God 1 Cor. 1.30 1 Ioh. 1.7 For Christ alone it is that is made of God vnto vs wisedome and righteousnesse sanctification and redemption it is the blood of Christ Iesus that clenseth vs from all sinne Esa 64 6. Our very best workes and all our righteousnesse as the Prophet witnesseth is but as filthie clouts and touching them when we haue done all that we can we must say as our Sauiour willeth vs we are vnprofitable seruants Luk. 17.10 we haue done that which was our dutie to doe Heb. 12.14 Let vs therefore walke before the Lord in holinesse and in righteousnesse all the daies of our life For without holinesse of life no man shall see the Lord. But let no man be puft vp with any conceit of his owne righteousnesse by his holinesse for if he iustifie himselfe his owne mouth shall condemne him Iob 9 20. and if he say that he is perfect the Lord shall iudge him wicked Our good workes are the fruits of our faith and the effects of our iustification by faith declaring and testifying that we are iustified before God Let vs therefore abound in euery good worke that we may haue the testimonie of our faith and of our iustification sealed vp vnto our soules But let vs not so please our selues in all the good that we do as that we count our selues righteous thereby Jam 3.2.2.10 for in many things we sinne all and he that faileth in one point of the law he is guiltie of all If we will be righteous before God we must lay away all Pharisaicall conceit of our owne righteousnesse by workes and in stead thereof we must take vp the praier of the poore Publican Luk 18.13 and crie O God be mercifull vnto me a sinner And of this let vs assure our selues that the more holy and the better that any man is the more readily he confesseth his sins vnto the Lord and acknowledgeth his vnrighteousnes in his sight It is most damnable pride that makes vs rush into part with Christ and to part stakes with him Let vs therefore with the Apostle make Christ all our righteousnesse and account our owne righteousnes which is by works to be but losse dung and no vantage at all either vnto iustification or saluation Thirdly in that the Appostle saith that he iudgeth them to be dung that he may winne Christ I note the reason why he iudgeth all things to be dung which is that he might win Christ as if he should say that vnlesse he iudged all things to be dung hee could not winne Christ hee could not be throughly engraffed into Christ to be partaker of his righteousnesse Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne or else we cannot be pertakers of the righteousnesse of Christ Iesus either we must iudge our owne workes whatsoeuer to be losse and dung or else we cannot winne Christ This also the Apostle sheweth in another place where he saith that vnto him that worketh not Rom. 4.5 but beleeueth in him that iustifieth the vngodly his faith is counted for his righteousnesse to him that worketh not .i. to him that dependeth not on his workes to him that standeth not vpon the merits of his workes to him that make not his workes his righteousnesse to him his faith is counted for righteousnesse But to him that worketh the wages is not counted by fauour but by debt to him that worketh that is to him that dependeth on his workes that standeth vpon the merit of his workes and thinkes to be
vs by the power of Christ his death and resurrection The third vantage then which the Apostle reckons vpon by disclaiming al righteousnes by his own works and reioycing onely in Christ Iesus is that hereby he shall know the vertue of Christ his resurrection in himselfe whereby he shall daily more and more die vnto sinne and liue vnto righteousnesse which vertue of his resurrection he greatly desired to know and which otherwise he could not know So that it is as if the Apostle had thus said I doe iudge all my owne workes whatsoeuer to be but dung and quite renounce all confidence in my owne righteousnesse to the end that being iustified by the righteousnesse of Christ through faith in him I may know and daily more and more feele in my seâ—â—e by the powerfull operation of the Holy Ghost the vertue of Christ his death and resurrection whereby I may die vnto sinne and liue vnto God in righteousnes and true holinesse Thus much for the sense Now for the obseruations And that I may know the vertue Here first I note the Apostles great desire to know and to feele in himselfe by the worke of the holy Ghost the vertue of Christ his death and resurrection He reckoned this knowledge amongst the chiefe vantages which he had in Christ Iesus and for this vantage sake he made no reckoning at all of his owne righteousnesse by any workes that hee had wrought Such a longing and thirsting desire hee had to know the vertue of Christ his death and resurrection He knew Christ his death and resurrection that he died and was buried and that hee rose againe the third day but hee desired to know the vertue of his death and resurrection He knew likewise this vertue of Christ his death that thereby he had vanquished sinne death and the deuill and this vertue of his resurrection that thereby hee had purchased for him righteousnesse life and euerlasting saluation but he desired to know and to feele in himselfe the death of sinne by the vertue of his death and the life of righteousnesse and holinesse by the vertue of his resurrection This vertue also of Christ his death and resurrection he knew in that hee felt in himselfe by the power of the spirit a dying vnto sinne and a liuing vnto righteousnesse but hee desired to feele this vertue of his death and resurrection in himselfe daily more and more that hee might daily more and more die in the old man and be quickened in the new man that in euery combat betweene the flesh and the spirit the flesh might daily more and more be subdued to the spirit Whence I obserue what a vehement and earnest desire there should be in vs all to know and to feele in our selues the vertue of Christ his death and resurrection and in whom there is some feeling thereof to know and to feele it in themselues daily more and more Wee all of vs know that Christ died for our sinnes and that he rose againe for the full accomplishment of our iustification wee know that by the power of his death wee are deliuered from the first and from the second death from the death of sinne in this life and from the death of damnation for sinne after this life and that by the power of his resurrection wee haue our part both in the first and in the second resurrection in the first resurrection from sinne vnto righteousnesse and in the second resurrection from the power of the graue vnto life euerlasting Wee know that wee are buried with Christ by baptisme into his death that like as he was raised vp from the dead by the glory of the Father so wee also should walke in newnesse of life We know that if we be grafted with Christ to the similitude of his death dying vnto sinne by the power of his death euen so wee shall be to the similitude of his resurrection liuing vnto God by the power of his resurrection These things I say wee know at least we should know and I wish that they were farre better and more knowne then they are But there is a further knowledge of the vertue of Christ his death and resurrection which in our soules wee must long and thirst after This is the vertue of Christ his death and resurrection that we must long and thirst after to know and to feele in our selues the death of sinne and the life of God to know and to feele in our selues that the strength of sinne is abated in our flesh and that the life of God is renewed in the spirit of our minde to know and to feele in our selues a loathing of sinne and a loue of righteousnesse to know and to feele in our selues a mortification of the flesh with the affections and the lusts and a quickening in our spirit by the fruits of the spirit to know and to feele in our selues that delight which sometimes wee tooke in vnrighteousnesse in vncleannesse in couetousnesse in pride in crueltie in contention or the like sinnes to be cooled and a desire to liue righteously and soberly and godly in this present world to bee kindled in vs. For hereby we know in our selues the vertue of Christ his death and resurrection if we feele in our selues this mortification of the old man and this quickening in our inner man when his death workes the death of sinne in vs when his resurrection workes the life of God in vs then wee know in our selues the vertue of his death and resurrection The sacrament hereof is the sacrament of baptisme for when wee are baptized wee are baptized into the similitude of his death that like as he died once for sinne so we should euer die vnto sinne and into the similitude of his resurrection that like as he rose from the dead so wee which were dead in sinne should not henceforth serue sinne but liue vnto God in righteousnesse and true holinesse Euen our baptisme doth witnesse vnto vs that so many of vs as are baptized into Christ Iesus wee should die vnto sinne and liue vnto God in righteousnesse and true holinesse Which death vnto sinne and life vnto God seeing the holy spirit of God doth worke in vs by the power of Christ his death and resurrection how should we not most earnestly desire to know and to feele in our selues the vertue of Christ his death and resurrection But doe wee desire to know and to feele in our selues the vertue of Christ his death and resurrection Doe we with our Apostle in this place reckon this knowledge amongst our chiefest vantages Nay alas we know it not neither care we to know it for what dying vnto sinne and liuing vnto God is there amongst vs In whom is the strength of sinne abated and the life of God renewed in the spirit of his minde Doth the Atheist leaue his Atheisme and embrace godlinesse Doth the couetous person leaue off to set his affection on the things which are on the earth
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
Church as that they should be grieued at the heart for the wicked that trouble them for the sinnes that reigne amongst them and for the desolation that will follow if speedy conuersion and repentance preuent it not Yea they should water and wash their threatnings and their exhortations with their teares in token of their tender affection and great compassion towards their people and towards the Church And should we men and brethren mourne for you anâ— should you giue place to the Deuill and to such his wickeâ— instruments as seek to drowne you in perdition should we 〈◊〉 grieued at the heart for you and should yee walke on in thâ— counsell of the vngodly and stand in the way of sinners anâ— sit in the seat of the scornefull should we be touched in 〈◊〉 soule that our labour should be in vaine amongst you anâ— should yee go on in the wickednsse of your waie drinking iniquitie like water and drawing on sinne with cordâ— of vanitie as it were with cart-ropes Nay beloued by thâ—â— ouâ— duty learne yee your duty For if we ought to be thus affecteâ— towards you then bethinke your selues well how yee oughâ— to be affected in your selues Surely if it should wring teâ—â— from our eies to see you sort your selues with the wicked and to suffer your selues to be drawne away with their error 〈◊〉 should make you to water your couch with teares and to mingle your drinke with weeping If it should touch vs in ouâ— soules to see you giue your members weapons of vnrighteousnes vnto sinne and to serue sinne in the lusts thereof iâ— should fill your soules full of heauinesse and plunge you iâ— sorrow of heart vnto the nethermost hell If it should grieue vs to see you after that yee haue escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ to be yet againe intangled therein and ouercome it should vex you euen vnto the death and causâ— you to powre out your soules vnto the Lord in the bitternesse of your spirit Whatsoeuer it is concerning you should grieue vs should much more cause you to mourne in soule and to be troubled in your spirits For what is it that doth oâ— should cause vs to mourne for you and to be full of heauinesse for you Our desire is to present you holy and vnblameable in that day And here is our griefe that you suffer your selues to be seduced by the world and wicked ones and that our labour is in vaine amongst you Consider then with your selues how yee ought to be grieued in your selues and take heede how yee be not grieued in your selues for the things whereat your godly Pastors are grieued It grieued no doubt then Noah that preacher of righteousnesse that the Gen. 6. people in his time so prouoked the Lord to anger by their â—ruelty and wickednesse but they regarded not his griefe and therefore the Lord brought in the floud vpon the world of the vngodly Gen. 19. Iust Lot vexed his righteous soule with the â—ncleane conuersation of the wicked and with their vnlawfull deeds But they regarded it not and when he told them of â—oâ—â— iudgements hee seemed euen to his sonnes in law as though he had mocked and therefore the Lord raind vpon â—hem fire and brimstone and destroyed them Ieremiah was 〈◊〉 great anguish of spirit for the rebellion of the stiffe-necked 〈◊〉 but they regarded it not therefore the Lord deliuered â—hem into the will of their enemies and they that hated them â—ee Lords ouer them Take heede then how yee regard it not when your Pastors are grieued on your behalfe take â—â—â—de how yee make light of such sinnes as they grieue to see â—ou defiled withall but rather sorrow for them that their sorrow may be turned into ioy and your ioy may be full euen â—oth yours and theirs In their ioy ouer you yee haue iust â—â—â—e of reioycing and in their griefe for you yee haue 〈◊〉 cause of griefe Looke therefore that they may reâ—oyce ouer you for that shall be your ioy and take heede that they may not mourne or grieue for you for that shall be your griefe Againe hence I obserue a notable comfort for the faithfâ—ll and painefull Ministers of Iesus Christ Hath he in all good conscience laboured in the worke of the Lord and doth he not see the desired fruits of his labours Paul the great Apostle of Christ mighty in the scriptures and much renowâ—ed for many great miracles which he wrought yet laboured 〈◊〉 vaine with many which he taught insomuch that the conâ—â—deration of them with whom he laboured so much with so â—â—â—le profit made him weepe and shed teares as in this place It may not then seeme strange vnto vs if our labour with many be in vaine But it standeth them vpon that heare vs to looke vnto it that our labour be not in vaine amongst them for though they be not gathered yet shall we be glorious in the eyes of the Lord and our labour shall not be in vaine in the Lord but if they be not gathered they shall be scattered from the presence of the Lord and of the Lambe for eueâ— more Giue therefore all diligence that we may reioyce 〈◊〉 the day of Christ that we haue not runne in vaine nor lâ—boured in vaine amongst you for that will bee profitabâ—â— for you Labour that we may giue accounts for you with ioâ— and not with griefe Heb. 13.17 for that will bee vnprofitable for you Lâ—â— vs haue mutuall ioy one of another and let our ioy be in thâ— Lord. The third thing which I note is that the Apostle saith thâ— many walke vp and downe which are the enemies of the crosse 〈◊〉 Christ Whereby the Apostle signifieth the great danger thâ—â— there was of them because they were many for that it woulâ— be hard for the Philippians not to light on some of them and tâ— be seduced by them vnlesse they should diligently looke oâ— him and such as he was Whence I obserue that it is not aâ—waies safe to follow a multitude but commonly rather dangerous Mat. 7.13 For many there are that goe in at the wide gate and walkâ— in the broad way but it is dangerous to follow them for thâ— way leads to destruction And againe our Sauiour hath told vs that many should come in his name Mat. 24.5 and deceiue many Yea commonly the multitude is the worst What were the rest of thâ— old world besides Noah and his familie Ten had beene buâ— a small number of righteous men to haue beene found in thâ— great Citie of Sodom yet were not ten found there How often were all the multitude of the Israelites ready to stonâ— Moses and Aaron But one Elias vnto 450 of Baals Prophets but one Micah vnto 400 false Prophets And how ofteâ— doth Paul complaine that a great doore and effectuall being opened vnto him he had many aduersaries that there were
whiles he offereth himselfe and his grace vnto you if ye will receiue it Nay more then so sometimes he is so neare vnto the wicked that he lightens them with his holy Spirit giues them a tast of the heauenly gift Hebr. 6.4.5 of the good word of God and of the powers of the world to come But yet because the wicked some of them refuse this grace when it is offered and some of them fall away from it when they haue had a taste of it therefore is he peculiarly said to be neare vnto his children by his grace and might and prouidence and powerfull working of his holy Spirit Againe the Lord is said sometimes to be neare at hand in respect of his last coming vnto iudgement when he shall come in bodily presence in the cloudes of heauen to iudge both the quicke and the dead Iames 5.8 as where Iames saith Be patient and settle your hearts for the coming of the Lord draweth neare and likewise where the Apostle saith Hebr. 10.37 He that shall come will come and will not tarry In the first sense the Lord is at hand aswell to the wicked as the godly to giue as well to the one as to the other life and being other good graces of his Spirit In the second sense the Lord is at hand by his prouidence peculiarly to the godly to saue and defend them and to giue the Spirit of sanctification vnto them In the third sense also the Lord is at hand both to the wicked and to the godly to render vengeance in flaming fire vnto the wicked and to crowne the godly with a crowne of glorie and immortalitie in the heauens In the first sense I take it it is not here said that the Lord is aâ— hand because that could be no such speciall reason to moue the Philippians vnto mildnâ—sse and patience towards all men hauing no more comfort in it for the godly then for the wicked But whether it be meant in the second or third sense that the Lord is at hand the reason holdeth strongly that they should in patience and mildnes possesse their soules though haply their patience and mildnesse be much abused For be it that the reason why their patient mind should be knowne vnto all men though their patience be much abused be eyther this because the Lord is at hand to heare and help them when they are oppressed to saue and defend them when they are wronged or this because the Lord is at hand to giue vnto them a crowne that haue borne the crosse and to auenge them vtterly of their enemies eyther of the reasons might be sufficient motiues to perswade them to let their patienâ— minde be knowne vnto all men And whether of them to choose the rather as more agreeable to the Apostles minde I cannot peremptorily affirme Either of them may very weâ— stand with the meaning of the Apostle in this place And therefore we will see what profitable notes we may gather from either of them whereof we may make some vse for our selues First then admitting this to be the meaning of the Apostle in this place the Lord is at hand by his watchfull prouidence ouer you to heare and helpe you to saue and defend you I note that the Apostles reason to moue the Philippians vnto a patient mildenesse and gentle moderation towards all men yea though their patience and mildenes were much abused is because the Lord is at hand by his watchful prouidence ouer them to heare and help them to saue and defend them when they are abused oppressed or afflicted Whence I obserue a speciall motiue which may and ought to perswade vs to possesse our soules in patience whensoeuer we are abused oppressed or afflicted namely the certaine perswasion hereof that the Lord his prouidence alwayes watcheth ouer vs to behold our sufferings and our wrongs to heare vs when we call vpon him in truth to rid and saue vs from the wrongfull dealings of men and to deliuer vs in euerie needfull time of trouble If we be the Lord his inheritance we must looke for it to haue many trialls of our patience and moderation by many sufferings and wrongs Genesis 31. Iacob shall haue his vnckle Laban to deceiue him to change his wages ten times to persecute him and if the Lord forbid him not to kill him Ioseph shall haue his owne brethren to hate him Genesis 37. to conspire against him to slay him and if the Lord keepe them from killing him to sell him into a strange Land to be a bond-seruant The children of Israel shall haue a Pharao to wearie them of their liues by sore labour in clay and bricke Exodus 1. and in all worke in the field with all manner of cruell bondage to command to kill all their male children and by all cruell oppression to labour to make hauocke of them Dâ—n 3. Daniels companions shall haue some Chaldeans to deuise mischiefe against them to accuse them to the King and to get them throwne into the hot fierie furnace Daniel himselfe shall drinke of the like cuppe 6. And generally the Disciples of Christ which we are if we continue in his word Iohn 8 31.1â—.33 shall in the world haue affliction to try their faith and their patience The gold shall go through the fire ere it be purified and the wheate ere it be made fine manchet for the Lord his owne mouth shall be beaten with the flaâ—le grownd in the mill sifted and haue all the bran bowlted out of it This is the gate of the Lord and the righteous shal enter into it and this is the lot of Gods inheritance to passe through the wildernesse and through the red Sea to the promised land of Canaan And in all this what is the child of God to do Luke 21.19 Euen as our Sauior willes him by his patience he is to possesse his soule and as our Apostle here exhorteth to make his patient minde to be knowne vnto all men O but in such causes of impatiencie how should a man be patient when open foes maligne him fained friends abuse him and troubles hedge him in on euery side when no man beares with him no man yeelds to him but the more he yeelds and beares with others the more he is abused and wronged by others what should perswade him to moderation and mildenes to gentlenes and patience Do we aske what Do we know that the Lord his prouidence watcheth ouer vs alway Do we know that he will not leaue vs not forsake vs nor deliuer vs into the will of our enemies Do we know that all the haires four head are numbred and that not one of them shall fall to the ground without our heauenly Fathers will Here then is or should be enough to perswade vs to be patient and moderate whensoeuer we are abused afflicted or oppressed the Lord is at hand The Lord the Lord strong mercifull and gracious slow
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
his Epistles saying The grace c. Salute sometimes he addeth the manner with an holy kisse For that was the manner of the Christian salutation to embrace one another and to kisse one another Salute then in token of my loue and affection vnto them all the Saints generally nor onely so but particularly euery Saint in Christ Iesus without omission of any one that being washed in the bloud of Christ Iesus and sanctified by his Spirit do leade an holy and godly life amongst you For such here he calleth Saints in Christ Iesus that he would haue euery one of these in particular saluted appeareth by his vsing of the singular number Here then first I obserue a good ground of that Christian custome commonly vsed in writing of letters vnto friends that are absent which is to send commendations to remember their salutations and health-wishes to such of their friends as are ioyned vnto them in any neare bond of duty or of loue Which as it is a good testimony of their kinde and louing affection towards their friends so is it a good meanes to preserue and to increase friendship and is in effect a prayer for their health and welfare And for these causes it is that this custome of long time hath bene and is still amongst Christians continued Which may teach vs alwayes by all meanes to reteine and maintaine our loue and friendship with the Saints in Christ Iesus and therefore when we conuerse with them in all louing sort to vse them and when we are absent from them in our letters to salute them euen euery of them as here our Apostle doth As therefore the Apostle before exhorteth so do I whatsoeuer things pertaine to loue euen to the preseruing or increasing of your loue with the Saints in Christ Iesus those thinke on and do The second thing which here I note is that the Apostle saluteth the Saints in Christ Iesus Whence I obserue that the name and title of Saints is fitly and truly giuen vnto men vppon earth Psal 16.3 All my delight saith Dauid is vpon the Saints that are on the earth and vpon such as excell in vertue And the Apostle in all his Epistles still writeth vnto the Saints and faithfull brethren as ye may see in the beginning of all his Epistles But who on earth are fitly and truly called Saints Euen they that being purified by faith and sanctified by the Spirit and washed in the bloud of the Lambe deny vngodlinesse and worldly lusts and liue soberly and righteously and godly in this present world For they that are such are led by the Spirit of God they haue put on the Lord Iesus Christ and he is made of God vnto them wisedome and righteousnesse and sanctification and redemption Yea but are not all the sonnes of men so long as they dwell in these houses of clay vnrighteous and vnholy How then can any in this life be fitly and truly called Saints Iob 15. True it is that He layeth folly vpon his Angels and that the heauens are not cleane in his sight and that truly and properly the Lord onely is holy and that of all the sonnes of men it is most truly said that there is none that doth good and sinneth not no not one Yet in Christ Iesus all the seede which is according vnto promise is counted holy holy for that he is made of God vnto them sanctification and holines holy for that they are washed from their sinnes by the bloud of the Lambe and sanctified by the Spirit of grace holy for that what is wanting in their obedience and holinesse is hid and couered in the perfect obedience and holinesse of Christ Iesus and holy for that sanctified desire which is in them after holinesse And therefore our Apostle writing to the Corinthians saith Ye are washed ye are sanctified 1 Cor. 6.11 ye are iustified in the name of the Lord Iesus and by the Spirit of our God Ye are sanctified that is ye are made Saints and holy So that howsoeuer in themselues all the sonnes of men be vnrighteous and vnholy yet euen in this life all the Israel of God in Christ Iesus are fitly and truly called Saints in such sort as hath bene said Vaine then and foolish is their conceit that imagine that there are no Saints but such as haue departed this mortalitie in the feare and faith of Christ Iesus They indeede are well called Saints and holy is the remembrance of them neither need they the shrines of a sinfull deceiuer to be called Saints But not vnto them alone but vnto you also beloued is this title due to be called Saints if ye be in Christ Iesus and walke worthy of that calling whereunto he hath called you Walke therefore worthy of that calling whereunto ye are called Mortifie the deedes of the flesh and walke not after the flesh but after the Spirit Be ye filled with the fruites of righteousnesse and be ye holy in all maner of conuersation as he which hath called you is holy The greater impossibilitie that there is in it to be perfectly holy striue ye the more earnestly after it and howsoeuer ye come short yet with all eagernesse endeuour still your selues vnto that which is before and follow hard toward the marke for the prize of the high calling of God in Christ Iesus This is the practise and this is the study of them that are sanctified by the Spirit of God and these things if ye thinke on and do ye are Saints in Christ Iesus Otherwise ye are no Saints neither do ye belong vnto the couenant of grace And this know for a suretie that whosoeuer are not Saints on earth shall neuer be Saints in heauen As therefore ye desire in your soules there to be so studie and giue all diligence here to be Be ye in Christ Iesus and then ye are Saints be ye Saints and then ye are in Christ Iesus The brethren Hauing remembred his owne salutations now he addeth also the salutations of others vnto the Philippians And first he remembreth the greetings and salutations of the brethren vnto the Philippians The brethren c. where by the brethren which were with him he vnderstandeth those that laboured with him in the Gospel Whence I obserue that in letters sent vnto men absent these formes of speeches haue not bene vnusuall or misliked to say The brethren salute thee or Salute the brethren All the brethren saith the Apostle greete you 1 Cor. 16.20 Colos 4.15 And againe Salute the brethren c. The more is it to be wondred at that such formes of speech should now be censured and they that vse them noted and traduced for such and such men Can any man follow a better patterne then the example of the Apostle Or can any man haue a better warrant then the warrant of the Apostle It may very well be thought that if Paul were now liuing and should now vse such formes of salutations as these