call him my God and my Lord to brand them with most odious names and to heape on them most opprobrious speeches that shall at any time so speake But if we keepe the true patterne of the most wholesome words which we haue learned of our Apostle 2 Tim. 1.13 as he willeth vs it is warrant enough for vs and if we do so whatsoeuer opprobrious name or speech is cast vpon vs lights as well vpon him as vpon vs and so long we neede not much to moue or trouble our selues thereat The second thing which here by the way I note is that the Apostle saith Vnto God euen our Father God he is the Father of our Lord Iesus Christ and he is the Father of vs all And hereupon he saith Ioh. 20.17 I ascend vnto my Father and your Father vnto my God and your God But not any but Christ alone when he speaketh of God can say my Father The reason is in the difference of the manner how he and we are called sonnes For in a large different manner are he and we called sonnes he by eternall generation of the substance of the Father we onely by Adoption through Iesus Christ his Sonne and regeneration by his Spirit he the onely begotten Sonne of God by nature we all the sonnes of God not by nature but by grace nor onely as the Angels in respect of our creation but in respect of our Adoption and regeneration Albeit therefore one God be the Father of our Lord Iesus Christ and the Father of vs all yet because of this different manner how he is his and our Father we cannot say as he my Father but onely our Father Neither is it obserued that any saith with Christ my Father 28. as many say with Thomas my Lord and my God The third thing which by the way I note is that in this and other like places where these speeches are thus ioyned together our God is mentioned in respect of our creation and our Father in respect of our regeneration our God in respect of temporall blessings and our Father in respect of spirituall graces and eternall in the heauens For as our God he created vs and made vs but as our Father he adopted and redeemed vs by Christ and renewed vs by his Spirit as our God he gaue vs life motion and being but as our Father he maketh vs to liue vnto his praise to walke after the Spirit and to be new creatures So that the ioy and comfort of our soules is this that our God is our Father euen our mercifull and louing God and tendereth vs as his sonnes and heires of his promises These things I thought good to note by the way by occasion of the first note which here offereth it selfe viz. vnto whom all praise is due namely vnto God euen our Father The second thing which here I note is the thing which is due vnto him which is glory and honour and praise and thanksgiuing as witnesse also the foure and twentie Elders saying Thou art worthie O Lord to receiue glorie and honour Apoc. 4.11 and power For thou hast created all things c. The third thing which I note is the continuance of the time during which this praise is to be giuen vnto him which is for euermore that is throughout all ages from generation to generation The reason of which euerlasting continuance is not onely because of his eternall maiestie and glorie but specially because of his euerlasting mercy and loue that as his mercies endure for euer so his name may be blessed and praised for euer Many notes ye see might hence easily be gathered and not vnfruitfully insisted vpon as first from the person vnto whom all praises is due viz. not vnto Saints or Angels much lesse vnto brutish or senslesse creatures but vnto God onely euen vnto God our Father Secondly from the thing which is due vnto him which is praise and thanksgiuing not with lips alone but from the heart and soule which is the sweetest smelling sacrifice that can be offered vnto the Lord. Thirdly from the time that his praise is not to be temporarie but euerlasting as his mercies are euerlasting But for this time my meaning is to conclude all these in one short obseruation which is this That alwaies in all things God euen our Father is to be praised write we or speake we remember we with our selues or mention we vnto others temporall blessings or spirituall graces for this life present or for that that is to come still he is to be praised And to this the Apostles giue witnesse in euery place Our Apostle concluding his Epistle to the Romanes Rom. 16.27 To God saith he onely wise be praise through Iesus Christ for euer Amen And againe Vnto him that is able to do exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ throughout all generations for euer Amen 1 Tim. 1.17 And againe Vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glorie for euer and euer Amen 1 Pet. 4 11. And the Apostle Peter Let God in all things be glorified through Iesus Christ to whom is praise and dominion for euer and euer Amen In which testimonies to omit infinite others which might be brought to this purpose ye see also the practise of the Apostles that alwaies in all things they praised the euerliuing and onely wise God And the reason why it should be so is euident and cleare as the foure and twenty Elders yeeld it where they cast their crownes before him and say Thou art worthie O Lord to receiue glorie Apoc. 4.11 and honour and power For thou hast created all things and for thy wills sake they are and haue bene created Rom. 11.36 Or as our Apostle yeeldeth the reason Of him and through him and for him are all things to him therefore be glorie for euer Amen But not to seeke after other reasons then our present text affoordeth he is our God that hath created vs formed vs and made vs for his glorie he is our Father which hath blessed vs with all spirituall blessings in heauenly things in Christ and his mercies towards vs in Iesus Christ his Sonne are for euermore therfore alwaies and in all things his name is to be blessed and praised But who is he that knowes not this that God is alwaies in all things to be praised and that there is great cause so to do If the question be asked one thing will be answered but if the practise be looked into another thing may bee iudged Luk. 12.47 If we know it and do it not it cannot be but that we shall be beaten with many stripes And do we alwaies in all things praise the Lord If ten lepers be clensed amongst vs of their leprosie are there not nine of them that neuer returne backe to giue God praise
vs. And thus also and for these causes I take it he is called in the Epistle to the Romanes Rom. 8.9 and the spirit of the Sonne in the Epistle to the Galathians But to omit many things which might here be noted vpon this occasion Gal. 4.6 that the spirit is called the spirit of Christ Iesus because they are not things specially here intended by the spirit the principall thing to be noted is that the Apostle saith that he knew that this which he suffered by his bands and by the practises of the wicked should turne to his saluation by the helpe of Gods spirit by whom the Father and the Sonne worke in vs and for vs. Whence I obserue the true cause indeed whereby the sufferings and the wrongs of Gods children turne to their saluation and that is by the helpe of the spirit of Iesus Christ The Lord by his spirit helpeth them and turneth their heauinesse into ioy and their sufferings into the quiet fruit of righteousnes in the heauenly places Thou Lord saith the Prophet hast brought my soule out of the graue Psal 30.3.11 thou hast kept my life from â—â—em that goe downe to the pit thou hast turned my heauinesse â—â—to ioy and thou hast loosed my sackcloth and girded me with â—â—adnes Where the Prophet sheweth that it is the Lord â—hat helpeth vs and deliuereth vs when troubles compasse 〈◊〉 about that it is the Lord that lifts vs vp from the gates â—f death and putteth an end vnto all our troubles that it 〈◊〉 the Lord that wipeth all teares from our eyes and turneth â—ur heauinesse into ioy And so Peter Act. 12.17 being deliuered out â—f prison through the praiers of the Church professed that â—he Lord had brought him out of prison Through their â—raiers he was deliuered but it was the Lord that deliuered â—im their praiers were the meanes but the Lord was the â—uthor of his deliuerance Againe Behold saith our blesâ—ed Sauiour it shall come to passe Apoc. 2.10 that the deuill shall cast some â—f you into prison that yee may be tried and yee shall haue tribuâ—ation ten dayes be thou faithfull vnto the death and I will giue â—hee the crowne of life Which words were spoken immeâ—iatly to the Church of Smyrna but so that they serue also â—or our vse Wherein the godly are both warned of perseâ—ution and affliction which they are to looke for in this â—ife and perswaded likewise by sundry motiues not to â—eare them Behold it shall come to passe that some of you â—hall be cast into prison here is the aduertisement of such â—fflictions as they are to suffer But the exhortation is feare â—one of those things which ye shall suffer And the motiues to perswade vs not to feare them follow As first who is the contriuer of all the persecutions and troubles which we suffer Euen the diuell the Deuill shall cast you into prison Hee alwaies kindles the fires of persecutions against the Church as also it is said in another place Apoc. 12.15 that he casts out of his mouth water after the woman like vnto a floud He blowes the bellowes vnto all the practises of the wicked Secondly what is the end wherefore we suffer affliction and trouble not for any harme vnto vs but that wee may bee tried That the tryall of our faith being much more precious then gold that perisheth though it be tryed with fire may be found to our praise 1 Pet. 1.7 and honour and glorie at the appearing of Iesus Christ as the Apostle Peter speaketh Thirdly what is the durance of our afflictions We shall haue tribulation ten daies a while a short while an euening doth heauinesse last and then ioy commeth in the morning 2 Cor. 4.17 as also the Apostle saith that our afflictions are but light and but for a moment in comparison of that farre most excellent and eternal weight of glory which shall be shewed vnto vs. Lastly what is the reward of our afflictions The reward which our blessed Sauiour in mercy promiseth is this that he will giue vnto vs the crownâ— of life Iam. 1.12 As also Iames saith Blessed is the man that endureth tentation for when hee is tryed hee shail â—eceaue the crowne of life which the Lord hath promised to all that loue him Whatsoeuer then our afflictions be they turne ye see to our saluation by the helpe of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked and deliuereth vs and sometimes hee suffereth them that hate vs to haue their wils ouer vs but suffereth vs not to bee tempted aboue that wee able but giueth the issue with tentation that wee may bee able to beare it And alwaies so hee prouideth that in the end he turneth our troubles to our saluation He doth it euen he alone doth it and none but he can doe it A point wherein we will all of vs seeme very loath but to be throughly perswaded For who is he that will not seeme to giue full assent vnto that truth which hath beene deliuered that it is the Lord that helpeth vs in our troubles and that he turneth them to our best But tell me I pray you whence is it that in the day of trouble we faint and droope and hang downe the head Whence is it that when we are persecuted reuiled slandered oppressed imprisoned and hated of men we sinke vnder the burthen and are ready to fall away from the hope of our good profession Whence is it that in the dayes of pouertie sicknesse or other aduersitie wee are oppressed with heauinesse and hardly will be comforted Is it not for that we haue not yet learned this lesson that all this shall turne to our saluation by the helpe of God Yes surely the taking out of this lesson would rid vs of all such passions when any troubles doe assault vs. â—â—r how could the things cast vs downe which wee know â—ould turne to our saluation by the helpe of God Let vs â—â—w learne it and let it teach vs to feare none of those â—â—ngs which we doe or shall suffer but seeing by his helpe 〈◊〉 shall turne to our saluation let vs abide faithfull vnto the â—â—th Againe let this teach vs in the day of our trouble to lift vp â—â—r eyes vnto the Lord. Let others say as it is in the Proâ—â—et I will lift vp mine eyes vnto the hils Psal 121.1 from whence commeth 〈◊〉 helpe That is let others looke for helpe from the arme 〈◊〉 flesh but let vs say with the Prophet Our helpe standeth 〈◊〉 the name of the Lord which hath made both Heauen and â—â—rth Let others flie vnto other meanes and neuer looke â—â—to the Lord when troubles doe assault them but let vs â—â—vse other meanes that principally we look vnto the Lord â—â—d put our whole trust in him For by his helpe whatsoâ—â—er is said or done against vs shall turne to our saluation â—â—d let this
because they are things not principally intended The Apostle desireth to be loosed and to be with Christ to bee loosed why that he might be with Christ Whence I obserue that the death of Gods Saints is nothing else but a departure of the soule out of the body vnto heauen where Christ sitteth at the right hand of the Throne of God Hee which at the first coupled soule and body together in death parteth them asunder and taketh the soule vnto himselfe to bee where he is till in the resurrection hee couple them againe â—ogether neuer after to be parted asunder Whereof all the godly in Christ Iesus at all times haue beene so thorowly perswaded that alwayes in death they haue done and doe after the example of Christ Iesus commend their soules â—nto the hands of him that gaue them saying as he did Faâ—her into thine hands I commend my spirit Luk. 23.46 So wee reade that that holy Martyr Steuen when hee was stoned called on God and said Lord Iesus receiue my spirit Act. 7.59 And in death it is the very ordinary praier of all Gods Saints Wherein they plainly shew their thorow-perswasion that in death their soules are receiued by the Father of spirits into the heauenly habitations there to be ioyned vnto Christ Iesus Contraâ—riwise the death of the wicked and vngodly of the earth is nothing else but a departure of the soule out of the body vnto hell there to be with the Deuill and his Angels Examples of both we haue in the begger and the rich man Luk. 16.22 whose deaths vnto the one was the departure of his soule out of his body into heauen but vnto the other the departure of his soule out of his body into hell Or if the persons of these proue not strongly enough take for example the death of the two theeues which were hanged with our blessed Sauiour on the Crosse vnto the one of which Iesus said that that day hee should be with him in Paradise Luk. 23.43 but vnto the other that railed on him his death doubtlesse was a downfall into hell Is then the dissolution of Gods Saints a passage of the soule out of the body vnto heauen there to be with Christ Farre be it then from vs to thinke that the condition of the children of men and the condition of beasts is euen as one condition vnto them that when man dieth hee returneth wholly vnto the dust and hath no more fruit of all the trauels that hee hath taken vnder the Sunne Thus indeede sensuall man following onely the iudgement of his weake sense and of his owne blinde reason thinketh and saith As the one dieth so dieth the other man and beast haue all one breath and in death there is no excellencie of man aboue the beast all goe to one place all to the earth as all came from the earth But the spirit of God hath otherwise taught vs in his holy word for doth not the Lord say that he is the God of Abraham Matt. 22.32 of Isaac and of Iacob And doth he not say that he is not the God of the dead but of the liuing Abraham Isaac and Iacob then are not dead but liuing Liuing How In their soules with God Dead they are in respect of the separation of their soules from their bodies But forasmuch as the earthly house of their Tabernacle being destroyed they haue a building giuen of God that is an house not made with hands but eternall in the heauens 2 Cor. 5.1 as the Apostle witnesseth euen of all the Saints of God therefore they are still liuing in their soules with God in the heauenly habitations Howsoeuer then the bodies of men be mortall and in death goe downe vnto the dust whence first they came yet their soules are immortall and in death returne vnto the Father of spirits whence they came But what needs more to this purpose then that which here our Apostle saith In death the sonnes of men are loosed that is their soules are separated from their bodies Now if the soule were mortall as the body what needed any loosing of the one from the other Surely both should fall together and not the one bee loosed from the other if the condition of both were one Euen this then that the soules in death are loosed from the bodies of men sheweth that the soules are immortall Againe in death the Saints of God are loosed that they may be with Christ After death then they are with Christ not in body for that descendeth vnto the graue there to rest vntill the resurrection In soule then In death then the soules of Gods Saints passe out of the body vnto heauen there to be with Christ And therefore farre be it from vs to thinke that in death as of beast so of man there is vtterly an end and an entire returne vnto the dust And yet so we liue a great many of vs as if we made no other reckning for do we not a great many of vs passe our dwelling here without feare in chambering and wantonnes in gluttony and drunkenesse in striefe and enuying Doe we not euen glut ourselues with sporting and pleasure and sundry delights of the flesh and say let vs be merry and take our fils of pleasure while we are here for when we are gone then all the world is gone with vs. Surely if a man may coniecture by our dissolutenesse of life a great many of vs either thinke that in death there is vtterly an end of vs or too little thinke what remaineth after death Beloued wee are bought with a price let vs therefore glorifie God both in our bodies and in our spirits We may not liue vnto our selues nor giue our members weapons of vnrighteousnes vnto sinne but we must liue vnto him that died for vs and rose againe and giue our members seruants vnto righteousnesse in holinesse Let vs so liue that in our liues wee thinke of death and let vs know that if we die the death of the Saints we shall die to liue for euer with Christ but if otherwise our part shall be in that lake that euer burneth Againe this may serue for the confutation of that foolish dreame of purgatorie The soules of Gods Saints they are loosed in death from the body and being loosed are with Christ The soules of the wicked they likewise in death are loosed from the body and being loosed do as it is said of Iudas Act. 5.25 go to their owne place euen the place of the damned Where then is Purgatorie They that trouble the Church with this fancie tell vs that of them that die some are perfect and iust men and they go streight vnto heauen others are desperately wicked and they goe streight downe into hell and others are neither perfitly good nor thoroughly badde and for these are Purgatorie But I demaund them touching this third sort of men haue they faith or no They grant they haue but a weake
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
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
shall I speake of those manifold titles giuen herevnto in the new Testament as that it is called the mysterie of God the mysterie of the kingdome of God the mysterie of Christ the mysterie of God the Father of Christ the mysterie kept secret from the beginning of the world c. All which doe wonderfully commend the excellencie of this knowledg being made knowne vnto none but vnto whom the Father doth reueale it by his spirit For no man knoweth the Sonne but the Father and he to whom the Father doth reueale him by his spirit Mat. 11.27 I will not farther stand to amplifie the excellencie of this knowledge either by speaking of that ignorance which is opposite vnto this knowledge or by comparing of this knowledge with any other knowledge whatsoeuer Through the ignorance of this knowledge of Christ Iesus are the Gentiles strangers from the life of God Eph. 4.18 Excellent then is this knowledge whereby we liue in God and God in vs. Againe the knowledge of God in the old Testament in comparison of this knowledge by the Gospell in the new Testament is but as darknesse in comparison of the light For as Moses shewed the law the Iewes eyes were not lightned but blinded but by the light of the Gospell all darknes is driuen from our eyes as the Apostle sheweth 2 Cor. 3. What then is any knowledge that it should be compared with the excellent knowledge of Christ Iesus Not therefore to compare it with any as being incomparably beyond all euen in it selfe yee see it is most excellent desired of the Prophets and holy Patriarchs desired of the holy Angels and reuealed vnto none but vnto whom the Father doth reueale it by his holy spirit But most excellent it is to bee iudged by vs in respect of that vantage which it is vnto vs. What is then the vantage of the knowledge of Christ Iesus vnto vs Surely euen as much as our life and saluation is worth For this is eternall life saith our Sauiour in his prayer vnto his Father to know thee to be the onely very God Ioh. 17.5 and whom thou hast sent Iesus Christ Where the meaning is that the knowledge of Christ Iesus entreth vs into the possession of eternall life For this we must know that howsoeuer we haue a name that we liue yet indeed in respect of the life of God we are dead vntill such time as God that commanded the light to shine out of darknes shine in our hearts and bring vs by the light of the glorious Gospell vnto the knowledge of Christ Iesus and then when we come vnto the knowledge of Christ Iesus by the illumination of Gods spirit then we take entrance of the possession of eternall life Which I take it our Sauiour Christ also signifieth where he saith Verily verily I say vnto you the houre shall come and now is Joh. 5.25 when the dead shall heare the voice of the sonne of God and they that heare it shall liue For when he saith the dead shall heare the voice of the sonne of God he meaneth that before such time as we heare the voice of the sonne of God whereby we come vnto the true knowledge of him we are dead spiritually we liue not the life of God And againe when he saith that they that heare it shall liue his meaning is that then onely we begin to liue the life of God and to take possession of eternall life when we heare his voice and thereby come to the true knowledge of him A notable vantage that this knowledge of Christ Iesus brings vnto vs. But what knowledge of Christ Iesus is it that is this aduantage vnto vs Not the knowledge of his person onely but what he is made of God vnto vs which I called before the second knowledge of Christ To know that he was borne liued and died for vs to know that he is our wisdome and righteousnesse our sanctification and redemption to knoâ— the virtue of his death and resurrection to know that he is the reconciliation for our sinnes that he is the saluation of our soules that by him and for him we haue and receiue all the good blessings of God whether belonging to this life on that that is to come to know that in him are hid all the treasures of wisedome and knowledge and saluation so that hauing him we haue all riches and wanting him whatsoeuer riches we seeme to haue we haue nothing thus to know him is a vantage vnto vs for if we thus know him we beleeue in him we loue and we keepe his commandements and herein is life and without this is nothing else but death Is this then the excellencie and is this the vantage of the knowledge of Christ Iesus what diligence should this stirre vs vp vnto after the meanes whereby we may come vnto this knowledge of Iesus Christ what reuerence and attention should it worke in vs when the mysterie of this knowledge is opened vnto vs by the ministerie of his seruants And yet behold how where the light of this knowledge shineth most clearely men do yet loue darkenesse better than light It may be spoken to the shame of this whole Towne it may be spoken to the shame of a great many of this congregation that they loue darknesse better than light that they had rather lie drowned in the ignorance of Christ Iesus than be taught in the knowledge of Christ Iesus for what frequenting is there by them of those places where they should be taught in this knowledge Three or foure Sermons may commonly be heard weekely Of so many thousands as are in this Towne how many hundreths nay how many scores come to heare them weekely nay come to heare any of them weekely If it should be said as it was to Abraham at the destruction of Sodom if there be fiftie religious men within the Citie that hearken vnto my voice and thirst after the word of their Saluation as the Hart thirsteth after the Brooks if 45 if 30 if 20 if 10 I will spare it and remoue from it my sore plagues of famine and sicknesse would we not thinke it a hard matter if so many should not be found in this Citie which might well be as Goshen where there should be light though darkenesse were round about it I say not that so many cannot be found for I do not know so much But this I say that too few such there are to be found amongst vs. In this congregation what slacknesse and negligence is therein a great many either of frequenting other places or this Beloued the holy Patriarches and the Prophets desired that knowledge of Iesus Christ which now ye may haue and care yee not for it yea the Angels doe euen yet desire to looke into it and will ye not what is the matter doth this word of your saluation distaste in your mouthes doe ye not rellish it It is a token that ye are sick and
we weane men from this worldly reioycing as much as we can What is then the reioycing which we teach As the Apostle saith of sorrow 2. Cor. 7.10 that there is a worldly sorrow which causeth death and a godly sorrow which causeth repentance vnto saluation so I say of reioycing that there is a worldly reioycing when men take more pleasure in the vanities of this life and the pleasures of sinne then in the things which belong vnto their peace which causeth death a godly reioycing when men reioyce in the Lord so that they put their whole confidence in him and count all things losse and dung in comparison of that reioycing which they haue in him which causeth confidence vnto saluation The reioycing then which we teach is not the worldly reioycing which the world teaches which causeth death but the godly reioycing which causeth confidence vnto saluation We say that ye may and that ye ought to reioyce in the Lord. So the holy Ghost often exhorteth vs to doe and so the godly haue alwayes done Be glad O ye righteous saith Dauid and reioyce in the Lord. Psal 32.12 And againe Let Israel reioyce in him that made him Psal 149.2 and let the children of Sion be ioyfull in their King Let him that reioyceth saith the Apostle out of the Prophet reioyce in the Lord. 2. Cor. 1.31 And in the former chapter My brethren saith the Apostle reioyce in the Lord. Esay 61.10 So did the Church in Esay saying I will greatly reioyce in the Lord and my soule shal be ioyfull in my God for he hath clothed me with the garments of saluation c. So did Mary saying Luke 1.47 My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour So Peter giueth testimonie to the strangers to whom he wrote that they reioyced in the Lord with ioy vnspeakeable and glorious 1. Pet. 1.8 And so the godly haue alwayes reioyced in the Lord as in the onely rocke of their defence and strong God of their saluation And now see besides these exhortations and examples so to doe what great cause we haue to reioyce in the Lord and how litle cause there is to reioyce in any thing else for what haue we that we haue not from him or what want we which if we haue he must not supply Haue we peace in all our quarters and plenteousnesse in all our houses haue we a blessing in the fruit of our body in the fruit of our ground in the fruit of our cattel in the increase of our kine and in our flockes of sheepe are our wiues fruitfull as the vine and our children like the Oliue branches round about our tables haue we health strength foode rayment and other necessaries of this life Iames 1.17 And whence are all these things Euerie good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neyther shadowing by turning But to come nearer vnto the causes of Christian reioycing Doth the Spirit witnesse vnto our spirit that we are the sonnes of God Is the darkenesse of our vnderstandings lightned the frowardnesse of our wills corrected the corruption of our affections purged Do we feele in our selues the vertue of Christ his resurrection by the death of sinne and the life of God in our selues Are our soules fully assured of the free forgiuenes of our sinnes by grace through the redemption that is in Christ Iesus dare we go boldly vnto the throne of grace and crie Abba which is Father Do we know that Death shall not haue dominion ouer vs and that Hell shall neuer be able to preuaile against vs Behold then what cause we haue of our reioycing in the Lord for abundance of spirituall blessings in heauenly things for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world for our creation in time after his owne image in righteousnesse and true holinesse for our redemption by the bloud of Christ Iesus when we through sinne had defaced the image wherein we were created and sold our selues as bond slaues vnto Sathan for our vocation vnto the knowledge of the truth by the Gospel of Christ Iesus for our adoption into the glorious liberty of the sons of God for our iustification and tree forgiuenesse of our sinnes by the bloud of Christ Iesus for our sanctification by the Spirit of grace vnto some measure of righteousnesse and holinesse of life for our regeneration vnto a liuely hope in Christ Iesus and for the assured confidence which we haue of our glorification after this life with Christ Iesus who shall change our vile body that it may be fashioned like vnto his glorious bodie c. All graces of Gods Spirit and for them all such matter of reioycing in the Lord as may make our hearts dance for ioy and may rauish our soules with gladnesse And as we haue all things from the Lord that we haue whether for the body or for the soule for this life present or that that is to come so what is it that we want which he doth not supply Want we riches The Lord maketh poore 1. Sam. 2 7. and maketh rich and he is rich vnto all them that call vpon him faithfully Want we preferment Psal 75 6. Promotion cometh neyther from the East nor from the West nor yet from the South God is the Iudge he putteth downe one and setteth vp another Want we wisedome If any man lacke wisedome let him aske of God Iames 1.5 which giueth vnto all men liberally and reprocheth no man and it shall be giuen him Want we patience in troubles That is the wisedome which Iames specially speaks of in the place mentioned wisedome patiently to endure whatsoeuer God laieth vpon vs which ye see God liberally giueth to them that lacke aske Want we comfort in our soules God is the God of patience and consolation Rom. 15.5 which comforteth vs in all our troubles and turneth our heauinesse into ioy as also himselfe saith saying I will turne their mourning into ioy Ierem. 31.13 and will comfort them and giue them ioy for their sorrowes Yea whatsoeuer it is that we want it is the Lord that must supply our wants He openeth his hand and filleth all things liuing with plenteousnes Psal 145.16 such as he best knoweth to be most meet for them and good for his glory 84.11 The Lord will giue grace and glory saith the Psalmist in another place and no good thing will he withhold from them that walke vprightly no good thing which he knoweth to be good for them and also good for his glorie Haue we then whatsoeuer blessings we haue from the Lord and doth the Lord supply whatsoeuer we want fo farre forth as he sees it to be expedient for vs and good for his owne glorie See then what cause we haue to reioyce in the
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
for all blessings by Iesus Christ So our blessed Sauiour hath taught vs where he teacheth vs thus to pray Our father which art in heauen Mat. 6.9 c. And so we confesse when we pray for grace and peace vnto our brethren from God our Father c. And as Peter said vnto Christ to whom shall we goe Ioh. 6.68 thou hast the words of eternall life so I say to whom should we pray for any blessing Euery good giuing and euery perfit gift is from aboue c. as euen now we heard out of Iames. Friuolous therefore and impious is the invocation of Saints whereby that honor is taken from God which is chiefly due and properly belongeth vnto him I meane prayer For how shall any man call on him in whom he doth not beleeue Rom 10.14 Or in whom shall any man beleeue but in God onely So then if onely we be to beleeue in God then are we only to pray vnto God and therefore not vnto Saints The third point is that the grace and free fauour of God in Christ Iesus is the very fountaine of all Gods blessings bestowed vpon vs. So the Holy Ghost witnesseth throughout the whole scripture Rom. 3.24 Ephes 2.8 1 Cor. 15.10 saying that we are iustified freely by grace that we are saued by grace and that by the grace of God we are that we are whatsoeuer we be and whatsoeuer blessing we haue And so we confesse in effect when we pray first for grace and then for peace that from grace as the fountaine may flow peace and all the riuers of Gods blessings Mans merits therefore must stand aside we may not hold any blessing of them but onely of grace For as the Apostle disputeth of election so may it be said of any blessing of God if it be of grace it is not of works else were grace no more grace Rom 11.6 and if it be of works then not of grace or else were worke no more worke One of these excludeth the other so that whatsoeuer is by the one is not by the other The fourth point is that we are to beleeue in God the Father and in Christ Iesus his Sonne So our blessed Sauiour teacheth vs where he saith Yee beleeue in God Joh. 14.1 beleeue also in me as if he should haue said yee beleeue in God and so yee are to doe beleeue also in me for so yee are to doe And so in effect we confesse when we pray vnto God the Father and Christ Iesus his Sonne for grace and peace vnto our brethren For as euen now we heard vnto whom we pray in him we are to beleeue as also againe in whom we beleeue vnto him we are to pray Accursed therfore be their infidelitie that either deny there is or doubt whether there be a God or no and make a mocke at the sonne of God In whom now they beleeue not at his presence they shall tremble and cry vnto the mountaines and rocks fall on vs Apoc. 6.16 and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe The fift point is that we are sure that God hath reconciled vnto himselfe by Iesus Christ and adopted vs through him into his sonnes So the Apostle telleth vs where he saith 2 Cor. 5.18 that all things are of God which hath reconciled vs vnto himselfe by Iesus Christ and that he hath predestinate vs to be adopted through Iesus Christ vnto himselfe Ephes 1.5 according to the good pleasure of his will And so we confesse when we wish grace and peace from God our Father for if he our Father then we his sonnes and a reconciliation made betweene him and vs. And therefore hauing finished all things our blessed Sauiour saith Joh. 20 17. I ascend vnto my father and your father to my God and your God Where giue me leaue by the way to put you in minde of one point wherin of late it may be I somewhat erred When last I spake of this point in handling of those words vnto God euen our Father c. I told you that it was obserued that not any saith with Christ my Father as many say with Thomas my Lord my God And so in deed it is obserued by Zanchius on those words But since I perceiue by as faithfull and diligent an obseruer of the scriptures Dr. Rain Iob 34.36 that Elihu speaking vnto God saith my Father let Iob be tried c. not indeed in our English translations following the iudgement of some of the Rabbins but yet in the best approued Translations So that it may not be a rule that none may say with Christ my Father but as we say my God and our God so may we say my Father and our Father And herein is the sweet comfort of all Gods children that we may cry vnto God Abba which is Father that we may pray and say Our Father that we may wish grace and peace from God our Father for if he be our Father and we his sonnes then are we also heires of God and heires annexed with Christ And let all the comforts in the world stoupe vnto this one comfort the very soules ioy of all them that haue receiued the spirit of adoption The sixt point is that Christ Iesus our Lord is our onely Mediator by whom onely we haue accesse in our prayers vnto God and by whom we receiue whatsoeuer we haue of God So the Apostle witnesseth saying There is one God and one Mediator betweene God and man which is the man Christ Iesus 1 Tim. 2.5 by whom we goe boldly vnto God Heb. 4.16 that we may receiue mercy and finde grace to helpe in time of neede And so we confesse in effect when we pray for grace and peace from God our Father and from the Lord Iesus Christ as the meanes by whom we are partakers of grace and peace for so they are from the Lord Iesus Christ as he is the meanes by whom they are conueyed and deriued vnto vs from God euen our Father The Saints therefore are no Mediators of intercession for vs either to bring vs vnto God or to bring his blessings vnto vs. Our high Priest is able perfectly to saue them that come to God by him Heb. 7.25 seeing he euer liueth to make intercession for them and as to saue them so to giue them all graces good and needfull for them The most of the rest of the points I will conclude in one which is this that Iesus Christ is God which wee confesse when we pray for grace and peace from him that he is the Sauiour of the world which we confesse when we call him Iesus that he is that counseller and great prophet that King and Prince of peace that lambe of God slaine from the beginning of the world to take away the sinne of the world which we confesse when we call him Christ and that vnto him
God is constant in his doings so that looke what he beginneth that he finisheth therefore I am perswaded that hee which hath begun this good worke c. Now it is to be noted that the Apostle saith not I am perswaded that God which hath c. but that he which hath begun wherby he implieth that the beginning of that as also indeed of euery good worke was alone from God for if it had been from any other then they should not haue vnderstood him to haue spoken of God when he said that he Againe it is to be noted that the Apostle saith not I am perswaded that you which haue begun well shall also end well but that he which hath begun c. grounding his perswasion not on their vertue and constancie but on the constant immutabilitie of God which had begun a good worke in them Now the good worke which he had begun in them was their embracing of the gospell whereby they had fellowship in the gospell with other Churches which was indeed a speciall good work and such as they that persecute them in whom God hath begun this good worke make but vaine braggs of their good works I am then saith the Apostle perswaded that he that hath begun this good worke in you of embracing the gospell will performe it .i. will confirme and stablish you in it or will finish and perfit it vntill the day of Iesus Christ when he shall come and change your vile bodies that they may bee fashioned like vnto his glorious body for albeit by the day of Christ might be ment the day wherein the faithfull die in Christ yet by the day of Christ I rather vnderstand here the day of Christ his second comming in the flesh in the last day as also it is vnderstood in the next chapter vers 16. because the Apostle speaketh not onely of them that then were at Philippi â—ut of the Church also which afterward should bee there vntill the second comming of Christ Thus much of the sense of the words The first thing then which here I note is the ground of the Apostles confidence of the Philippians perseuerance His ground is not the Philippians vertue and constancie as if now they were so well grounded stablished in the faith that they could not but hold out keep fast their good profession vnto the end but his ground is the constant immutabilitie of God who where he beginneth to worke a good worke there he maketh an end of it Whence I obserue a notable ground of the perseuerance of all Gods faithfull children in that grace wherein they stand and that is this he that hath begun a good worke in them will performe it and confirme them vnto the end To which purpose also there are many other places in the holy scripture as where it is said of Christ Iesus Ioh. 13.1 that forasmuch as he loued his owne which were in the world vnto the end he loued them Whence we take that commonly receiued saying that whom God loueth once he loueth vnto the end And againe where Christ himselfe saith Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water that I shall giue him shall be in him a well of water springing vp into euerlasting life Here is but once drinke and neuer thirst once sanctified by the spirit and neuer vtterly forsaken of the spirit And againe where Iohn saith 1 Ioh. 3.9 whosoeuer is borne of God sinneth not namely vnto death and why because the seede of God remaineth in him the spirit of God hauing once seazed vpon him alwaies abideth in him And againe where our Sauiour saith him that commeth to mee I cast not away once come by faith Ioh. 6.37 no feare of forsaking afterward And the reason is plaine for the gifts and calling of God are without repentance Rom. 11.29 He calleth vs by his gospell and giueth vs gifts and graces of his holy spirit not for our owne sakes or for any thing that he seeth or foreseeth in vs for then we might well feare a fall and a change but his gifts are giuen freely by grace according to his good pleasure So that he neuer repenteth of any grace which hee bestoweth vpon vs nor suffereth his mercies to faile from vs for euer but holdeth our soules in life and keepeth vs from the pit of destruction Wherevpon we read that as Dauid hauing had experience of Gods helpe in his deliuerance out of the paw of the Lyon and out of the paw of the Beare afterwards feared not to encounter Goliah but assured himselfe that the Lord that had deliuered him out of the paw of the Lyon 1 Sam. 17.37 and out of the paw of the Beare would also deliuer him out of the hand of that Philistim so the children of God hauing once felt the loue of God in Christ Iesus in their soules and the testimonie of the spirit witnessing vnto their spirits that they were the sonnes of God afterwards feared not the encounters of sinne or Satan but assured themselues that nothing should be able to separate them from the loue of God in Christ Iesus So wee see that our Apostle breaketh out and saith Who shall separate vs from the loue of Christ Rom. 6.35 shall tribulation or anguish or persecution or famine or nakednes or perill or sword Nay I am perswaded that neither death 38. nor life nor Angels nor principalities nor powers nor things present nor things to come 39. nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord And againe I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him 2 Tim. 1.12 which is my selfe against that day And thus many others of Gods children as vpon other grounds so in assurance of Gods vnchangeable resolution in his doings haue builded a full and assured perswasion of their perseuerance Now we must vnderstand that in perseuerance there be two things which ye may call the parts of it the one is a holy will and desire to perseuere in that grace wherein we stand the other is a reall continuance and continuall persisting in that grace wherein wee stand This reall continuance and continuall persisting in the grace wherein we stand is often in the best of Gods children so abated and diminished that it seemeth vtterly to bee extinguished but that holy will and desire to perseuere the Lord doth neuer suffer vtterly to faile from his children Take for example the holy prophet Dauid and the blessed Apostle Paul did not Dauid in the bitternes of his soule cry Will the Lord absent himselfe for euer Psal 77.7.8.9 88.14.15.16 and will he be no more intreated Is his mercy cleane gone for euer and is his promise come vtterly to an end for euermore Hath
be it the beginning or the perfiting or what it may be if it be good we receiue it from God Our blessed Sauiour speaking more particularly of faith in Christ Iesus and an holy confession of his sinne saith flesh and bloud hath not reueiled this vnto thee Mat. â—â— but my father which is in heauen Faith in Christ Iesus and an holy confession of his name are not the fruits of mans wisdome but they are the speciall gifts of God our heauenly father And speaking of obedience to the Gospell he saith oh 6.44 no man can come to me except the father which hath sent me draw him No eomming vnto Christ no obedience vnto his will vnlesse wee bee drawen and haled against our wils and of vnwilling bee made willing And therefore the Spouse in the Canticles called vpon her Bridegroome Christ Iesus and saith vnto him draw me and we will runne after thee Till he draw vs Cant. 1.4 we runne not after him in whole or in part but indeede we runne from him but when hee drawes vs by his cords euen by the preaching of his Gospell and of vnwilling makes vs willing then wee runne after him Haue wee then no good thing but which wee receiue from God Doth not flesh and blood reueale any mysterie of our saluation vnto vs Can we not come vnto Christ vnlesse the father of our Lord Iesus Christ draw vs If then we come vnto Christ and obey his Gospell it is wholly from God If wee beleeue or vnderstand any thing in the way of godlinesse it is wholy from the illumination of Gods spirit If in vs there be any thing that is good it is wholly the gift of God bestowed on vs. Hee onely hath the interest both in the beginning and in the encrease of it in vs. Which also yet farther appeareth by this in that wee giue thankes vnto God for our calling into the fellowship which we haue in the Gospell and for all other his workes of mercie on vs and in that wee praie vnto God for encrease in all knowledge and iudgement and for euery grace of his spirit which he knoweth to be needefull for vs. For whatsoeuer it is wherefore we giue thankes vnto the Lord thereby wee acknowledge that we haue reciued it from the Lord and whatsoeuer it is wherefore wee pray vnto the Lord thereby we acknowledge that it is to be receiued from the Lord as euerie man knoweth by the nature of thankesgiuing and of praier Doe we then well in giuing thankes vnto God for our calling into the fellowship of the Gospell and for other good things begunne in vs Doe wee well to pray vnto God that he will encrease our obedience to â—he Gospell and whatsoeuer good grace he hath begun in vs Doe wee well to giue thankes vnto God for the beginning and to praie vnto God for the perfiting of euerie good worke in vs If we doe not well heerein then our Apostle did not well in this place thus to doe on the Philippians behalfe and his example hath deceiued vs but if wee doe well heerein then is both the beginning and encrease and perfiting of our obedience to the Gospell and of euerie good worke in vs onely from the Lord who is all in all things Alpha and Omega the beginning and the ending as in regard of his Maiesty so in regard of all creatures from whom as all creatures haue their beginning continuance and support so haue all good graces their beginning encrease and perfection from him Howbeit heere yee must vnderstand that when wee thus teach that both the beginning and encrease and perfiting of our obedience to the Gospell and of euery good worke in vs is onely from God we doe not either make the ministration of the Gospell to bee of none effect or transforme our selues into blockes and stones For albeit hee onely beginne encrease and perfit in vs our obedience to the Gospell and euery good grace that is wrought in vs yet doth he not this immediately by himselfe but he doth it by meanes He doth it but he vseth the ministery of his seruants in the preaching of his Gospell to effect it he giueth encrease but by the planting of Paul and watering of Apollos as it is written I haue planted 1 Cor. 3.6 Apollos watered but God gaue the encrease Hee reconcileth his children vnto himselfe but by the word of reconciliation which hee hath committed to vs his children as it is written all things are of God which hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5 18. and hath giuen vnto vs the ministerie of reconciliation He reuealeth his truth vnto his children but by his Ministers vnto whom hee reuealeth his truth that they may preach it vnto vs as it is written when it pleased God to reueale his sonne in me Gal. 1. â—6 that I should preach him among the Gentiles c. And therefore as it is said that faith is the gift of God so is it also sayd that faith is by hearing Ephes 2.8 Rom. 10.17 euen hearing of the word preached so that his gift is giuen by the ministrie of the word preached And as it is said that eternall life is the gift of God through Iesus Christ our Lord so is it also said Rom. 6.23 that the Gospell is the power of God Rom. 1.16 or the powerfull instrument of God vnto saluation vnto euery one that beleeueth so that the preaching of the Gospel is the ordinarie instrument of God wherby he giueth saluation and eternall life to euery one that beleeueth We doe not therefore make the ministration of the Gospell to bee of none effect when wee say that God onely beginneth this and euery good worke in vs and also encreaseth and perfiteth it in vs but rather wee magnifie the ministration of the Gospell in asmuch as we say that he onely doth this but by the ministration of the Gospell as the ordinarie instrument of his spirit Neither when we thus teach doe we transforme men into blockes and stones as though they had no power or faculty in themselues at all to worke for wee know that the naturall man hath vnderstanding and will whereby he differeth not onely from stocks and stones but from bruit beasts But what is his vnderstanding and what is his will till he be renued by the spirit of God his vnderstanding is full of darknesse and ignorance and his will full of wickednesse and vanity He vnderstandeth but not the things of the spirit of God as it is written the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned nay his vnderstanding and wisdome is enmity against God Rom. 8.7 for it is not subiect to the Law of God neither indeede can be Likewise hee willeth but not any thing that is good as it is written all the
such power with God And â—herefore ye see how often the Apostle requesteth the praiâ—rs of the Church for him as Ephes 6.18 Colossi 4.3 â— Thes 3.1 And in his Epistle to Philemon there hee proâ—esseth as here he doth that he trusteth through their prayâ—rs to be giuen vnto them by deliuerance out of his bands â—herein commending himselfe to their prayers A good lesson for vs to stirre vs vp vnto publique and priuate prayer both for our selues and for others seeing they are so powerfull with God as to bring his blessings and graces both vpon our selues and vpon others And this lesson is as needfull as it is good especially in this our day wherein there is such neglect both of publique and priuate prayer vnto the Lord. Priuate praier so rare that if it be vsed by any it is noted by many and they straight way censured as thinking themselues more holy then other men And publique prayer so little regarded by some that verie seldome they are present with the congregation in publique prayer I cannot stand of it Only I say he that neglecteth the meanes vnto grace he shall neuer finde grace Secondly hence I obserue a dutie of the Church in publique prayer which is to pray for the afflicted members of Christ Iesuâ— for the Apostle in saying that he knew that this should turne to his saluation through their praiers therin stirreth them to pray for him And see the points wherein the Church is to commend them in their prayers vnto God As first that the Lord may turne their affliction and trouble to their saluation Secondly that hee will helpe them by his holy spirit in euerie needefull time of trouble Thirdly that they may so stand in the defence of the truth of Christ Iesus that in nothing they may bee ashamed Fourthly that the Lord will strentghen them with strong faith and hope in him Fiftly that Christ may be glorified in their body whether it bee by life or death Thus the Church should pray and thus the afflicted should desire the Church to pray LECTVRE XVI PHILIP I. Verse 19. And by the helpe of the holy spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it bee by life or by death ONe thing hence I obserue which is that not for our prayers or for the praiers of the Church for vs but through our praiers and through the praiers of the Church for vs the Lord giueth his grace vnto vs. And therefore the Apostle saith Vers 22. I know that this shall turne to my saluation through your prayers not for your praier And to Philemon I trust through your prayers I shall be giuen vnto you Neither doe wee euer reade that for our prayers as for the merit and worth of them any grace is giuen vnto any Neither doe I build this note vpon this ground as if because it is said through therefore it cannot be for our prasyers For I know that we are saued through Iesus Christ and yet for Iesus Christ euen for his merits sake so that the phrase barely considered canot inferre the note but hereon it is builded taht it is so said through that neither euer it is nor can be said that for our praiers any grace 〈◊〉 giuen vnto vs. For not for our praiers sake not for the â—erit and worth of our praiers doth the Lord heare vs and â—rant vs our requests but for the promise sake which of his â—wne free grace he hath made vnto our praiers He hath â—assed his promise Mat 21.22 that whatsoeuer we shall aske in praier in â—is name if we beleeue we shall receiue it and he hath bidden â—s aske and we shall receiue seeke and we shall finde Mat. 7.7 knocke and â—e shall be opened vnto vs. Because then he hath promised grace vnto our praiers he is intreated for grace through our praiers Aske and haue first aske and then haue and â—he better beggers the greater getters For it is not with the Lord as with vs we say a great begger would haue a good â—ay saier and vnto whom but euen now we haue giuen wee loue not that they should by and by come againe and begge of vs. But I say it is not so with the Lord but of the greatest begger he is most intreated and the oftner wee come a begging to him the more welcome we are vnto him for he loues to be intreated and being intreated he promiseth to giue and so through our praiers he giues euen for his promise sake but not for our praiers sake for they when they are best are so full of imperfections that they merit nothing but to be reiected Seldome but we are troubled with wandring by-thoughts often we pray for things and against things without submitting of our wills vnto the Lords will often we pray not in faith towards God often not in loue towards our brethren often coldly often hypocritically and when not so but that our praiers might iustly be turned into sinne vnto vs Causes therefore they are not for which the Lord bestoweth any graces vpon vs but meanes onely through which we receiue graces needfull for vs for the promise sake made in Christ Iesus Farre be it therefore from vs to stand vpon the merit of our praiers as if for our praiers sake we deserued any grace to be bestowed vpon vs. Let vs as we ought powre out feruent praiers vnto the Lord in faith and in Christ his name and assure we our selues we shall be heard But withall let vs know that it is for his promise sake made vnto our praiers and for his Christ his sake which offereth vp our praiers whatsoeuer be our state and place let vs not slacke this seruice neither let vs presume vpon any merit by this seruice If we lift vp pure hands vnto the Lord in his Temple in our houses or in our chambers he will heare vs though not for our praiers yet through our praiers he will be intreated of vs. Let it be enough for vs that he will heare vs and let this most of all glad vs that for his Christ his sake and for his promise sake he will heare vs. And let this suffice to be spoken touching the first meanes in particular that through our praiers and the praiers of the Church for vs all things worke together for the best vnto so many of vs aâ— loue God and are in Christ Iesus The next meanes whereof the Apostle speaketh is the helpe of the spirit of Christ Iesus whereby he saith he knew that this should turne vnto his saluation I know c. Where the spirit is called the spirit of Iesus Christ as because of his proceeding from the Sonne so because of his dwelling in him in all fullnes as also because Christ sendeth him into our hearts and by him worketh his will in
beleeue But how doth God giue this gift vnto vs to beleeue in him Euen by his holy spirit 2 Cor. 4.13 therefore called the spirit of faith because God by the inspiration of his holy spirit worketh faith in vs. But by what meanes doth he worke faith in vs Euen by the hearing of the word preached as it is written Faith commeth by hearing Rom. 10.17 and hearing by the word of God Where the holy Apostle sheweth that hearing of the word euen of the word of God is that ordinarie meanes whereby the Lord worketh faith in the hearts of his children He blesseth and sanctifieth the hearing of his holy word vnto them and reacheth it vnto their hearts by the finger of his holy spirit and so they are begotten in the faith of Christ Iesus Thus Lydia was brought vnto the faiâ—h as Luke witnesseth where hee saith Act. 16.1 that the Lord opâ—nâ—d her heart so that she attended vnto the things which Paul shake and beleeued Shee heard the word the Lord opened her heart and shee beleeued And thus 3000 soules were brought vnto the faith in one day of whom it is said that when they heard the word they were pricked in their hearts Act. 2.37 and beleeuing they said Men and brethren what shall we doe They heard the word they were prickt in their hearts by the spirit they beleeued and were baptized So that faith in Christ yee see is the gift of God giuen by his spirit through the hearing or the word preached 2 Thess 3.2 Tit. 1.1 Non omnibus non enim omnium est fides sed tantum electorum vnde dicitur fides electorum hic vâ—bis donatum est Not to all men for all men haue not faith whence it is called the faith of the elect and in this place To you it is giuen Is then faith a gift of God by grace This may teach vs that it is not in our selues or in our owne power to beleeue if we will and when we will neither that for any merit or worth of ours this gift is giuen vnto vs for if it be in our selues to beleeue how then is it the gift of God And if it be giuen vs for our owne merit how then is it the gift of God by grace If it be giuen vs we haue it but of him that giueth it not of our selues If he giue it of his owne grace it is ours but of his grace that giueth it not of our merit to whom it is giuen He must giue it or else we cannot haue it and therefore it is not of our selues and by grace it must be had or else can neuer bee had and therefore not by our owne merit Jam. 1.17 Euery good giuing is from aboue therefore faith is giuen of God therefore it is not in our selues to beleeue if we will And by the grace of God we are that we are therefore faith whereby wee are the sonnes of God is by grace 1 Cor. 15.10 therefore not by any merit or worth of our owne Againe is faith the gift of God This then may teach vs to powre out our requests vnto God in prayer and supplication for faith in Christ Iesus for increase confirmation of our faith in Christ Iesus for if he giue it then we are by prayer to aske it of him and so wee shall receaue it and if he giue it by meanes we are to pray vnto him that hee will so blesse those meanes vnto vs that thereby this gift may be giuen vnto vs. Let vs therefore after the example of the Father of the childe in whom was the dumbe spirit go vnto our God and say vnto him Lord I belieue Mar. 9.24 helpe my vnâ—eleefe helpe the wants and weakenesse of faith And after â—he example of the Apostles Lord encrease our faith He giâ—eth where it wanteth he encreaseth where it is and he conâ—irmeth where it is weake Let vs therefore by prayer goe â—nto him to haue the wants of our faith supplied the weaknesse of our faith strengthened the lesse then graine-small â—ittlenesse of our faith encreased He hath said Aske and ye â—hall receaue and hee giueth liberally and reproacheth no man Let vs therefore aske in prayer faith of him that giueth it and assuredly he will giue liberally euen that meaâ—ure wherewith he will be pleased Againe doth God giue faith by the hearing of the word preached This then may teach vs gladly to frequent those places where we may heare the word preached His power â— know is not limitted to this meanes but that he can if he will beget vs in the faith without these meanes But by this meanes he hath appoynted to giue this grace and ordinarily he giueth this grace by these meanes And yet how carelesse are we too too many of vs of vsing this meanes of hearing the word preached as if either this gift of faith in Christ Iesus were not giuen by these meanes or wee esteemed not this gift and so neglected these meanes or were strong enough in the faith and so needed not these means Why should we loue rather to sit reading in our houses or drinking in our houses or idle in our houses or to be playing in the streetes or walking in the fields or or any otherwise occupied then to come vnto the house of the Lord and to heare the word preached Now the means of begetting confirming vs in the faith are offered vnto vs. We know not but the time may come wherein we may thinke that the Sparrowes and Swallowes are happie that haue their nests by the Alters of the Lord. Yee that gladly come vnto the house of the Lord and reioyce in the word of your saluation comfort your selues in that yee vse the meanes whereby God hath appoynted to beget you and to confirme you in the faith of Christ Iesus and assure your selues of his blessing vpon these meanes As for the rest that loue darkenesse better then light and vnder this or that pretence whatsoeuer will not come to heare the worde preached let them feare for want of faith and a good conscience in that day to heare the word which wil be too fearefull for them to heare Goe yee cursed c. But I proceede to that which followeth The second thing which here I note is that the Apostle saith it was giuen by grace vnto the Philippians to suffer for Christ his sake not simply to suffer but to suffer for Christ his sake Whence I obserue that persecution and suffering for Christ his sake is a gift of God by grace And this our Sauiour himselfe sheweth by those his words vnto Peter Ioh. 18.11 when he had cut off Malchus his eare where hee saith vnto him Put vp thy sword shall I not drinke of the cup which my father hath giuen me To suffer death was a cup which his father had giuen him to drinke and should hee refuse the gift of his Father Act 5.41
vs. A â—riuiledge only proper vnto Christ that by his sufferings hee â—ould merit at all either for himselfe or for others For of all â—ur afflictions and sufferings that is to be said which Paul saith â—f his afflictions Rom. 8.18 I account saith hee that the afflictions of this â—resent time are not worthy of the glory which shall be shewed vnto â— Where the Apostle plainly renounceth all merit of life â—nd glory vnto his sufferings and afflictions And our Sauiour â—hrist likewise plainly telleth vs that when wee haue done all â—hat wee can euen all that is commanded vs wee must say â—ee are vnprofitable seruants Luk. 17.10 wee haue done onely that which â—as our dutie to doe If when wee haue done all that we can â—ee are vnprofitable seruants if when wee haue done all that commanded vs wee haue only done our dutie then what â—aime can wee make by merit or desert Nay if wee looke â—nto our merits wee shall finde that eternall life is the gift of â—od through Iesus Christ and that wee haue onely deserued â—eath and euerlasting condemnation Iam. 2.10 For whosoeuer keepeth â—e whole Law and yet faileth in one point he is guiltie of all and â—f the condemnation due to the breach of them all Now cerâ—ine it is that in many things wee offend all and that our best â—â—ghteousnesse is but as the menstruous clothes of a woman â—uen the best thing that wee doe is stained with sinne and full â—f vnrighteousnesse so that if wee stand vpon our owne meâ—ts wee see wee must needs perish all Wee must then flie â—rom our selues and renouncing our owne merits rest our â—elues wholly only on the merits of Christ Iesus by whose â—eath and passion wee haue an entrance into glory For his â—assion being the passion of the Sonne of God was both a â—ll satisfaction vnto Gods iustice for vs and worthily deserâ—ed the glory which hee hath purchased for vs and giuen â—nto vs. And let this bee spoken touching the sequele of Christ his passion or the cause of his exaltation into glory â—t followeth Wherefore God c. The second thing which hence I obserued was who exalted him and that is here set downe when it is said God hath highly exalted him Christ then hauing humbled himselfe and beene obedient euen vnto the death God euen the Father of our Lord Iesus Christ raised him from the dead and set him at his right hand in the heauenly places Act. 2.31 So Dauid had said long before saying Thâ—â— shalt not leaue my soule in graue neither shalt thou suffer thine holy one to see corruption Which Peter auoucheth to be spoken of God raising vp Iesus from the dead To this likewise giue all the Scriptures witnesse that God raised vp Iesus our Lord from the dead the Father by the Sonne and the Sonne by the eternall Spirit that was within him Here then is our comfort that he who hath loosed the sorrowes of Christ his death and raised him vp by his power will also giue a good end vnto all our troubles and raise vs vp also by Iesus and set vs with him Many are the troubles of the righteous Psal 34.18 but the Lord deliuereth him out of all And if it be so that thou see not the fruit of this promise in this life but goest to thy graue in mourning vndeâ— the crosse yet know this that hee which hath raised vp the Lord Iesus shall raise thee vp also by Iesus and set thee with him and there wipe all teares from thine eyes and couer thee with the garment of gladnesse But withall let mee giue you this caueat 1 Pet. 4.15 16 Let none of you suffer as a murtherer or as a theefe or as an euill doâ—r or as a busie body in other mens matters But if any man suffer as a Christian pouertie sicknesse persecution imprisonment or what crosse else soeuer let him not be ashameâ— but let him glorifie God in this behalfe For Christ hath also suffered once for sinnes the iust for the vniust that hee might bring vs vnto God and God for our momentanie and light afflictions in that day will giue vs an eternall weight of glory Wherefore as the Apostle doth so I exhort you Let him that suffereth 1 Pet. 4.19 what crosse soeuer it be according to the will of God commit his soule to God in well-doing as vnto a faithfull Creator and hee that loosed the sorrowes of death from Christ shall giue in his good time a good end to all his troubles And thus much touching the second point to wit who exalted him It followeth Wherefore God hath also highly exalted him Where wee are to see in what sense Christ is said to haue beene exalted and not onely so but highly exalted which was the third thing which I proposed hence to be obserued 1. Therefore Christ was exalted when he was raised from the dead when his bodie which was sowen in dishonor was raised vp in glory 2. He was highly exalted when ascending into heauen he was set in the heauenly places farre aboue all principalitie and power and might and domination and euery name that is named not in this world onely but also in that that is to come Thus God exalted â—nd highly exalted Christ Iesus whom the Iewes had crucified Here then first we haue the testimonie of the Apostle for that â—oint of our faith the resurrection of Christ Iesus He made his graue with the wicked as the Prophet had prophesied He was buried and the pit had shut her mouth vpon him Esay 53.9 euen the â—ombe of the earth had enclosed him in but God the third day exâ—lted him raising him from the dead and not suffering his body to â—ee corruption If I thought it needfull further to proue the resurrection of Christ Iesus vnto you his sundry appearances â—fter he rose againe from the dead first vnto Marie Magdalen â—hen vnto the two Disciples that went to Emmaus then to Peâ—er then to all the Disciples together saue Thomas then to all â—he Disciples then to moe then fiue hundreth brethren at â—nce these I say his manifold appearances and many other â—estimonies of holy scripture might at large proue the same â—nto you But my desire rather now is to lesson you in such â—hings as Christ his resurrection may teach vs. First therefore the resurrection of Christ Iesus may put vs â—n minde of this dutie that as he was raised againe from the â—raue wherein he lay dead vnto life so we ought to rise from â—he graues of sinne wherein we lie dead vnto newnesse and â—olinesse of life If yee be risen with Christ saith the Apostle Colos 3.1 â—hen seeke those things which are aboue as if he should haue â—id Christ is risen from the dead if yee be risen with him â—nd lie not still dead in your sinnes then seeke those things â—hich are aboue Where yee see how the Apostle putteth â—hem in
saued vs Tit. 3.5 â—e by the works of righteousnesse which we had done but accordiâ—g to his mercy immediatly after he speaketh thus vnto Titus 8. is I will that thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good works By which plaâ—es it doth appeare that howsoeuer our good works are not â—e cause or the meanes of our saluation yet they are that way â—hich leadeth vnto saluation yea and that way wherein if â—e doe not walke we cannot be saued So saith our Sauiour â—imselfe Euery branch that beareth not fruit in me Joh. 15.2 the Father taâ—eth away and it is cast into the fire and burnt He doth not say â—uery plant that is not planted in me albeit that likewise be â—ost true but euery branch that beareth not fruit in mee What fruit Euen the fruit of the spirit which is in all goodnes Eph. 5.9 righteousnes truth as the Apostle speaketh Euery branch â—hat beareth not such fruit in me he is taken away and cast into the fire and burnt To like purpose is that of the Apostle where he saith Heb. 12.14 Follow peace with all men and holinesses without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Sermons Here then first I beseech you learne to beware of such a traduce vs and the doctrine which wee preach as if by preaching of faith wee had banished good workes and as if wee were so farre from exhorting men to good workes in our Sermons that either we mention them not or condemne theâ— for such there are that are not ashamed to say that now we are afraid to handle the doctrine of good workes that we have preached saluation by faith so long that wee haue banished good workes out of the Country that either wee dare 〈◊〉 speake of good workes or if we doe yet so coldly that as good neuer a whit as so barely and coldly But beware of such for hauing their foolish hearts seduced to beleeue lies they speake euill of the way of truth which they know not and of â— whom either they will not at all heare or with such enchanted eares that they peruert whatsoeuer things are spoken vnto their owne destruction Such if they would they might heare and know that these are false suggestions wherein they slander vs and the truth which wee teach For we preach both faith and workes and in all places wee exhort all men that they abound in euery good worke But why is it that theâ— thus traduce vs and our doctrine Forsooth because we teach that our workes are no causes of our saluation And are wee then thus to be traduced because wee tell you the truth Wee tell you that which the Scriptures haue taught vs and wee bring with vs the euidence thereof to confirme that which we teach Wee dare not challenge any part of our saluation aâ— due vnto our workes because all the honour thereof belongeth vnto the Lord whose free gift it is according to his mercie But the way wherein God hath ordained vs to walke vnto saluation we say is holinesse of life without which no man shall see the Lord. This the Scriptures teach vs this we teach you beware therefore of such deceiuers as tell you otherwise Againe if good workes be the way which God hath ordaiâ—â— vs to walke in and if without holinesse of life no man â— I see the Lord then walke with God as Henoch did in hoâ—â—esse and righeousnesse You beleeue in Christ Iesus shew â—th the fruits of your faith your workes must testifie your â—â—h both vnto your selues and vnto vs for it is a vaine and â—ead faith where no fruits of holinesse of life doe follow â—ree is knowne by his fruit a good tree bringeth forth good it and a corrupt tree bringeth forth euill fruit As many â—re lead by the spirit of God they walke after the spirit and â—y bring forth the fruits of the spirit Beloued God hath â—t a time wherein to trie the faith and religion of such as hee â—h enabled to doe some good vnto his children Now hee â—â—keth that wee should shew forth the fruits of faith and the â—ens of religion by shewing mercy and compassion vpon 〈◊〉 poore afflicted and distressed brethren Pure religion Iam. 1.27 and defiled before God euen the Father is this that wee visit the faâ—lesse and widowes in their aduersitie and that wee keepe our â—es vnspotted of the world If therefore there be any faith if â—re be any religion if there be any bowels of compassion in â—â— withdraw not your morsels from the poore nor your reâ—â—fe from the needie According to that where withall God â—â—h blessed you be it small or great bee ready to doe good â—â—d to distribute laying vp for your selues a good foundation heauen Blessed is he whom the Ioines of the poore in their â—uersitie blesseth Generally this I exhort that yee studie to â—e soberly righteously and godly in this present world and glorifie God by the holinesse of your conuersation for â—ow this that whom God hath iustified forgiuing their sins â—d iniquities them also hath hee sanctified that they serue â—n in holinesse and in righteousnesse and whom hee hath â—actified them also and them only he glorifieth in the king â—â—me of his Sonne As he then which hath called you is holy be yee holy in all manner of conuersation Hereby yee â—ll know that yee are the sonnes of God if yee walke as hee â—â—th walked and keepe his commandements And this is a â—e witnesse that yee belong not vnto him if yee delight in righteousnesse and defile your selues with the vncleane conuersation of the wicked and vngodly Giue therefore a diligence to make you calling and election sure sure I say vnto your selues and to your owne soules by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in And thus much of that holy course and race of godlinesse wherein the Apostle exhorteth vs to runne when he saith Conficite salutem c. Make an end c. What it is whereunto the Apostle in these words doth exhort vs in part we haue already heal by the way wherein hee prescribeth vs to walke The 〈◊〉 which leadeth vnto saluation being holinesse of life the Apostle exhorteth vs to walke in this way to runne in this 〈◊〉 Now it is to be obserued that the Apostle doth not only prescribe the way which leadeth vnto saluation and exhort vâ—â—â— walke and runne in that way but he exhorteth vs to runne 〈◊〉 in the same race vnto the end and fully to finish our courseâ— doing such good workes as God hath ordained that we sheâ—â— walke in Whence wee are to learne this lesson that we 〈◊〉 not onely beginne in the spirit and grow forward likeâ—â—â—â— from grace vnto grace but wee must perseuere and contiâ—â—â— vnto the end
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
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
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
and feare To conclude this point therefore let vs learne in all things whatsoeuer we doe or purpose to doe still to depend vpon the will and pleasure of the Lord let vs by the very forme of speech which we vse shew that we doe so saying with our Apostle I hope in the Lord Iesus to doe such a thing or with Iames If God will and giue leaue I will doe such a thing and these words let vs vse with all reuerence and holy feare as speaking from our heart that which proceedeth out of our lips Thus much of the limitation of the promise The promise followeth To send Timotheus shortly vnto you This was the Apostle his promise to send Timothie vnto them Who Timotheus was appeareth out of Act. 16.1 His mother a Iewesse his father a Graecian a man famously knowne and much renowned by reason of those two Epistles which Paul wrote vnto him whom Paul sometimes calleth his companion sometimes a minister of God sometimes his brother and fellow-helper in the Gospell of Christ sometimes his beloued sonne sometimes his naturall sonne in the faith The Apostle therefore knowing that the Philippians liued in the middest of a naughty and crooked nation and being aduertised by Epaphroditus their Minister that they were troubled with certaine false Apostles which gloried in their Circumcision promiseth for their comfort to send Timothie vnto them And this commendeth vnto vs the godly care that ought to be in the Minister of Iesus Christ toward his people to comfort them in all their distresses The same care that Paul had to comfort them by sending a faithfull Minister vnto them the same ought now the Minister of Christ to haue to comfort his people by the ministerie of the word We are not now to send others we haue now our standings appointed vnto vs and therein we are to labour to be such comfort vnto our people by the ministerie of the word as Paul purposed that Timothie should be vnto them Yet how it falls out I know not but so it is though we be neither Apostles but tyed vnto our seuerall charges nor lye in prison that we cannot come our selues but liue at ease in other places following our owne pleasures yet will we as Paul here did vnto them send vnto our people not Timotheus but such as are not at all able to minister a word in due season But I onely touch this this place of scripture as mee thinks vrging mee therevnto the enlarging of the point being more fit for other places then this The end wherefore he sent Timothie vnto them was as here he saith that he might be comforted when he knew their estate In that he saith that I also may be of good comfort this doth plainely shew that which I noted before in the promise that the Apostle meant to send Timothie vnto them that they might be comforted by his ministerie For so he saith I trust c. to send c. that I also may be of good comfort .i. that as you shall be comforted by his comming to you and his ministerie among you so I likewise may be comforted when at his returning from you he shall tell me your state that you stand in the faith and in the fellowship which yee haue with other Churches in the Gospell of Christ Iesus Here then we may obserue a note of true Christianitie and sincere loue which is to be so mutually carefull one for an other that we reioyce one in anothers good and that we be sorry one at anothers misery A thing whereunto if either precept or example or nature may stirre vs vp we cannot want encitements thereunto Ro. 12.15 Reioyce saith the Apostle with them that reioyce and weepe with them that weepe Where yee see the Apostle his rule and precept is that we be so mutually affectioned one vnto another that the ioy of one may be the ioy of another and the griefe of one may be the griefe of another being so knit together with the bond of Christianitie that both we reioyce and likewise weepe together Now see the practise of this rule in the Apostle himselfe For as touching reioycing doth he not in the beginning of all his Epistles almost testifie his comfort and reioycing in all those Churches for that they continued in the faith and reioyced in the Gospell of Christ How often doth he begin his Epistle with this and the like saying I thanke my God alwaies on your behalfe for the grace of God which is giuen you in Christ Iesus c All his Epistles to the Churches saue that to the Galatians haue this or the like beginning Whereby he signifieth his reioycing in their ioy in the Holy Ghost Likewise touching weeping and sorrowing at the griefes of others he saith Who is weake 2 Cor. 11.29 and I am not weake who is offended and I burne not As if he should haue said such is my care of all the Churches and so is my soule knit vnto them that the things that happen vnto them I count to happen vnto my selfe so that as their ioy is my ioy so their weaknesse is my weaknesse their scandall is my scandall and their griefe is my griefe What should I bring other examples to this purpose Doth not euen nature teach this mutuall care one of another and this mutuall affection one towards another In the members of our bodie 1 Cor. 12.26 if one member suffer doe not all the members suffer with it and if one member be had in honor do not all the members reioyce with it Let but the toe be pricked head and hands and all bowe downe to it to helpe it and are grieued with it Let the hungry belly be satisfied all the rest of the members are refreshed and cheared therewithall And as it is in the members of the naturall bodie so should it be in the members of the mysticall bodie All we my brethren are baptized by one spirit into one bodie We are all members of Christ Iesus and euery one anothers members if we be indeede the sonnes of God We should therefore be so affectioned one towards another as both the precept of the Apostle and the example of the Apostle both here and often else where and as nature it selfe doth teach vs. We should be so mutually carefull one of another that we should be comforted one in anothers comfort and grieued one in anothers griefe Our ioy should be the ioy one of another our sorrow should be the sorrow one of another and our affections should be mutuall one towards another But looke generally into the Church doe we take comfort in the state of such Churches as we ought to be comforted in and againe are we grieued for the state of other Churches which we ought to be grieued for Nay I feare me that the state of such Churches as should comfort vs doth grieue vs and that we are not grieued for the state of other Churches which should grieue
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
not be awaked out of the dead-sleepe whereinto they are fallen when men stop their eares at the voice of the charmer charme he neuer so wisely and will not hearken and obey when men come to that height of impiety that either they say with the foole in their hearts there is no God or else make the question whether there be knowledge in the most high when the fruits of vngodlinesse and vnâ—â—ghteousnesse I say not beginne to shoote out their heads and to shake their lippes but to swarme like the grashoppers in Egypt then I trow it is a time to be sharpe to speake out of mount Sinai in thunder and in lightening to denounce the threatnings of the law and the iudgements of Gods mouth against all vngodlinesse and iniquitie and to lay the axe vnto the very roote of the tree to strike and wound and to kill sinne if it be possible Againe when the soule is afflicted and brought low through any plague or trouble when the sorowfull heart shrinketh in the way and groneth vnder the burthen of his sinne when men beginne to loath and detest those wicked waies wherein they haue walked and to long and thirst after the things that belong vnto their peace then it is as a time to come in the spirit of meeknesse to speake comfortably vnto the heart to raise vp them that are fallen with all kinde speeches and in all louing manner to lead them on a long besides the water of comfort As therefore the times doe require so we come with a rodde or in the spirit of meeknesse and because commonly in our congregations there be both some such as neede to be wounded and againe some such as neede to be healed therefore it is that in our Sermons we doe both sharpely reproue and mildly exhort The sinner that goeth on in the wickednesse of his way and runneth headlong into many and noysome lusts we sharply reproue that we may reclaime him from the wickednesse of his way and that wee may pull him as a brand out of the fire lest he should perish in the day of Christ But such as are grieued because they are out of the right way and grope after it if happily they might finde it them we restore with the spirit of meeknesse wee poure oyle into their wounds with all mildnesse wee exhort them and we minister what word of comfort wee can vnto them Nay whatsoeuer sharpnesse at any time we doe vse yet still we exhort you with all mildnesse whether it be that wee exhort you to continue in the grace wherein ye stand and to hold fast your hope vnto the end or to turne from the wickednesse of your way and to make streight steppes vnto your feete that that which is halting may be healed And if the heartâ— of our people might be healed onely by applying gentle medicines without cutting and launcing their sores onely by pouring supplying oyle without pouring vineger into their wounds why should any man thinke that we would vse sharpenesse of speech Nay it would be our soules ioy if our meditations for the things that we bring vnto you might bee wholly and only set and setled on the sweet comforts of the Gospell that all our speeches vnto you might be of the mercies of God vnto vs in Christ Iesus Our desire is to present you pure and blamelesse not hauing spot or wrinckle or any such thing in that day Hauing this desire if any of our sheep wander and go astray beare with vs if with the good sheep heard we sometimes vse the hooke nay if sometimeâ— wee set our dogge after them pinch them to bring them in againe But aboue all things haue care that wee may still speake vnto you as vnto our brethren sonnes of one father with vs children of one wombe with vs baptized by one spirit into one body with vs continuing in one fellowship of Gods Saints with vs and walking with vs by one rule in the same way vnto our Country and Citie which is aboue where Christ which is our head hath taken possession for vs. Let vs walke and talke as brethren and let vs proceed by one rule that wee may minde one thing And thus much of this obseruation It followeth Reioyce in the Lord We haue spoken already of the manner of the Apostle his exhortation Now in these words I note the matter of his exhortation which is to reioyce but not so simply but to reioyce in the Lord. The like exhortation the Apostle also maketh in the next chapter where he saith Reioyce in the Lord alway Phil. 4 4. againe I say Reioyce The like whereunto the Apostle also in another place maketh out of the Prophet 2 Cor. 10.17 Jer. 9 24. 1 Th. 5.16 where hee saith Let him that reioyceth reioyce in the Lord. In the Epistle to the Thessalonians he only saith Reioyce euermore but the meaning is all one with that in the next chapter Reioyce in the Lord alway Hence then we may obserue what and wherein the Christian mans ioy and reioycing ought to be his ioy and reioycing is and ought to bee in the Lord. To be glad and to be merry and to reioyce is a thing which the heart of man very much euen naturally desireth so that there needeth no precept or exhortation at all that wee should reioyce but what and wherein our reioycing should be is a matter very well worthy our due and diligent consideration Looke abroad into the world and see a man shall there see gladnesse of heart and reioycing enough but what and wherein The rich and wealthy man hee reioyceth and cheereth his heart in his wealth and riches in his lands and possessions in the glory of his house and in the store that hee hath The strong man hee glorieth and reioyceth in hiâ— strength the wise man in his wisdome the great and honourable man in his greatnesse and in his honour the wanton in his pleasures the riotous person in his riotousnesse and generally the wicked man in his wickednesse Nay is it not with vs as it was in the dayes of the Prophet Esay with Ierusalem In the day that the Lord God of hosts cals vnto weeping and mourning and to baldnesse and girding with sackcloth Esa 22.12.13 is there not ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow wee shall die Doe wee not as the Prophet Amos speaketh in this day wherein Gods iudgements lie so heauie vpon vs and vpon our whole land doe wee not I say put farre from vs the euill day Amos 6.3.4 and approach to the seat of iniquitie lying vpon beds of Yuorie and stretching our selues vpon our beds eating the lambes of the flockes and the calues out of the stall singing to the sound of the viole 5.6 drinking wine in boules and anointing our selues with the chiefe ointments but no man almost remembring the affliction of Ioseph Yes surely
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
should principally haue regarded They staied themselues in the outward worship of God and looked not vnto the inward worship of him they obserued the naked ceremonie but they regarded not mercy and iudgement piety and obedience faith and repentance These things they should haue done and not haue left the other vndone The ceremonie should not haue beene neglected by them but that inward and more holy worship wherevnto by the ceremonie they were led should haue been principally regarded by them For in this the Lord had more pleasure then in all burnt offerings and sacrifices what soeuer as it iS sayd 1 Sa. 15.22 to obey is better then sacrifice and to hearken is better then the fat of Rams And againe the Lord saith by his Prophet Hos 6.6 I desired mercy and not sacrifice and the knowledge of God more then burnt offerings Thus then it is plaine both that the outward ceremonies had a morall and more spirituall vse and likewise that this was more accepted with God euen then when the ceremonie was in vse then was the ceremonie though commanded Now as it was in other ceremonies of the law so was it in this circumcision of the flesh that it had a morall vse and signification the regard whereof was farre more accepted with God then was the obseruation of the ceremonie it selfe The morall vse and signification thereof was to put them in minde of the circumcision of the heart that thence they might purge all wicked and carnall affections such as any way were like to crosse and hinder their spirituall seruice and worship of God And as in other ceremonies when the ceremonie was abolished yet the morall vse thereof still remained so likewise in this when the outward circumcision of the flesh was abolished yet the inward circumcision of the heart which was morally signified by the outward ceremonie still remained so that as they then were so still wee are to circumcise the fore-skinnes of our hearts by cutting away from thence all carnall affections and vngodly lusts which fight against the soule And this was that circumcision wherein our Apostle gloried when he said we are the circumcision Hence then 3. I obserue what that circumcision is which yet remaineth and wherein we may and ought to glorie and reioice The circumcision which yet remaineth if yee will haue it in one word is our regeneration the washing of the new birth Tit. 3.5 and the renuing of the holy Ghost as the Apostle speakes If ye would haue a larger description of it it is as this place of our Apostle maketh manifest a cutting away from the heart of all carnall affections whereby wee might be hindred in the spirituall seruice of God and in our reioycing in Christ Iesus so that being thus circumcised wee worship God in the spirit and reioice in Christ Iesus and haue no confidence in the flesh or in any outward thing whatsoeuer This is most commonly called the circumcision of the heart both by Moses where he saith Deâ—t 10.16 Circumcise the fore skinne of your heart and harden your neckes no more And by the Prophet Ieremie where he saith vnto the men of Iudah and Inhabitants of Ierusalem Be circumcised to the Lord Ier. 4.4 Roâ— 2 29. and take away the foreskinnes of your hearts And by our Apostle Paul where he saith that the circumcision is of the heart in the spirit not in the letter Neither is it called circumcision of the heart by way of exclusion of circumcision from other parts of man For there is also mention of the circumcision of the eares Act. 7.51 as where Steuen saith Yee stifnecked and of vncircumcised hearts and eares i. which will not heare when God speakes vnto you and also of the circumcision of the lippes as where Moses said vnto the Lord Behold I am of vncircumcised lippes Exod. 6.30 i. I am not ablâ— to speake vnto Pharaoh being barbarous and rude in speech There is then not onely circumcision of the heart in the will and vnderstanding when all carnall affections are purged thence but there is also circumcision of the lippes when our speech is such as that it ministers grace vnto the hearers and also circumcision of the eares when wee open our eares vnto the Lord speaking vnto vs and willingly and euen greedâ—ly harken after those things which belong vnto our peace But yet commonly I thinke both these are comprehended in the circumcision of the heart so that by the circumcision of the heart the circumcision of the eares and of the lippes likewise is vnderstood It is called also spirituall circumcision because it is made without hands by the spirit of almightie God Col. 2.11 Deut. 30.6 as witnesseth Moses where he saith the Lord thy God will circumcise thine heart and the heart of thy seede that thou maiest loue the Lord thy God with all thine heart and with all thy soule that thou maist liue Whereupon the Apostle saith Rom. 2.29 that the praise of it is not of men but of God It is called also by the Apostle the circumcision of Christ because made by the spirit of Christ which doth illuminate our vuderstanding renue our will Col. 2.11 sanctifie our affections and worke in vs all holy desires to die vnto sinne and to liue vnto God in righteousnesse and true holinesse This circumcision then of Christ this circumcision of the heart this spirituall circumcision which is made without hands by the finger of the spirit illuminating our vnderstandings renuing our wills purging our carnall affections crucifying in vs the old man and quickning vs in our inner man in the spirit of our minde this is the true circumcision and this is that circumcision wherewith the Apostle reioyced that he was circumcised and vnlesse wee be circumcised with this circumcision we haue no cause of reioicing For that which the Apostle saith of carnall circumcision Gal. 5.2 If ye be circumcised Christ shall profit you nothing is quite otherwise in this spirituall circumcision For vnlesse wee be thus circumcised Christ shall profit vs nothing according to that of our Sauiour Iob. 3.5 Except a man be borne of water and of the spirit hee cannot enter into the kingdome of God Except a man be borne of water and of the spirit i. vnlesse he be borne againe by the spirit vnlesse he be circumcised with the circumcision of Christ by putting off the sinfull body of the flesh and becomming a new creature he cannot enter into the kingdome of God he hath no portion among the sonnes of God So that that holdeth still if we be not circumcised we belong not to the couenant But if we be circumcised with this circumcision of Christ then may we reioice knowing that we are the sonnes of God and partakers of the couenant of promise Then looke what was the preferment of the Iew aboue all other people that is our preferment aboue the sonnes of men and looke what
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
this knowledge of Christ and withall see and consider with your selues what a longing and thirsting desire you should haue after this knowledge of Christ The knowledge of Christ Iesus euen by hearing and by reading and by faith is as not long since we heard the most excellent knowledge that is but this experimentall knowledge of Christ to know by experience in our owne soules that he is such as by the word we beleeue him to be this is the most sweet and most comfortable knowledge euen so sweet and so comfortable as passeth all vnderstanding If yee haue this knowledge of Christ yee are already entred in part into those ioyes which are reserued in heauen for you If yee haue it not ô thirst after it and giue your soules no rest till yee come vnto this knowledge of Christ Giue all diligence vnto the reading and hearing of the word of life pray alwaies with all manner of prayer and supplication in the spirit that yee may know Christ with a feeling knowledge and with a sweet experience in your owne soules that whatsoeuer yee haue heard and beleeued of him is most true The second thing which here I note is from what roote this experimentall and feeling knowledge of Christ issueth and springeth and that is from the righteousnesse of faith For so we are to vnderstand this knowledge of Christ to be a vantage following the renouncing of our owne righteousnes and reioycing in the righteousnesse of Christ by faith as that this vantage springeth from the righteousnesse of faith Hence then I obserue that onely they know Christ by this experimentall knowledge who being iustified by faith doe by a true and liuely faith happly the righteousnesse and obedience of Christ Iesus vnto themselues For then doe we begin to haue this feeling knowledge of Christ in our owne soules when by faith we lay hold on the righteousnesse of Christ Iesus to be iustified thereby and the more sure hold that we lay by the hand of faith on the righteousnesse of Christ Iesus the more wee grow vp in this feeling knowledge of Christ Iesus We beleeue saith Peter vnto Christ Joh. 6.69 and know that thou art the Christ the Sonne of the liuing God We beleeue saith he and know as if he should haue said we beleeue and in our owne soules by the testimonie of the spirit witnessing it to our spirit we know that thou art the Christ the sonne of the liuing God Faith then in Christ Iesus is the roote whence this feeling knowledge of Christ commeth and the more stedfastly we beleeue the greater feeling of this knowledge doth the spirit of God worke within our soules Many of vs I feare me want this feeling knowledg of Christ many of vs that say thinke that we know him know him not by experience in our owne soules many of vs that haue heard and read of him know not that he is made of God vnto vs wisdome or righteousnesse sanctification or redemption many of vs know not what treasures of wisdome or knowledge or saluation are laid vp in him for vs many of vs I feare mee feele not in our selues the sweetnesse of Christ the fruits of his sufferings the comforts of his promises the riches of his mercies many of vs I feare me onely know Christ as we heare of Christ and read of Christ but know him not by his comfortable presence in our owne soules And what is the cause of all this Surely we haue no roote in our selues we want that true and liuely faith whence such knowledge should spring Wee deceiue our selues flattering our selues and saying we beleeue in Christ we know Christ when as we neither beleeue in him nor know him A smattering faith and a smattering knowledge of Christ we haue but a iustifying faith or sauing knowledge we haue none Is then a iustifying faith the roote whence a feeling and sauing knowledg doth spring Let this then teach vs to vse with all religious reuerence those meanes which the Lord hath ordained for the begetting and increasing of faith in vs that we may beleeue and know and growing in faith we may grow also in the knowledge of Christ Iesus Let vs with reuerence hearken vnto the word preached and celebrate the holy Sacraments two ordinarie meanes which the Lord vsâ—th thereby to beget and to increase faith in vs. For faith comes by hearing as the Apostle witnesseth where he saith Faith is by hearing and hearing by the word of God Ro. 10.17 Seeing therefore wee cannot know Christ vnlesse we beleeue in him and seeing we cannot beleeue in him vnlesse we heare his word preached that we may beleeue in him and know him let vs willingly flocke as doues vnto the windowes vnto the house of the Lord to heare the word preached Againe as by the word preached so likewise by the vse of the Sacraments the Lord as by meanes strengthneth and increaseth our faith in vs. In the Lords Supper the bread is broken for vs giuen to vs we take it and eat it and digest it and it is made one substance with vs the wine likewise is powred out for vs giuen vnto vs we take it and drinke it and it is made one with vs. All which rites and actions what else are they but so many pledges and seales for the strengthning and increasing of our faith in the benefits of our saluation puâ—chased by the death and passion of our Lord and Sauiour Christ Iesus The bread that is broken for vs in that Supper and the wine that is powred out for vs they are so sure pledges vnto vs that Christ his bodie was broken for vs and his bloud shed for vs as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread and the wine that are giuen vnto vs by the Minister in the Supper they are so sure pledges vnto vs that Christ by his Spirit giueth vs his bodie and his bloud euen then in the supper as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread which with the hand of our bodie we take and eat and the wine which with the hand of our bodie we take and drinke are so sure pledges vnto vs that by faith our soules doe feede vpon the bodie and bloud of Christ as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes Lastly the bread and wine which being digested are turned into our substance and made one with vs and we with them are so sure seales vnto vs that by a mysticall vnion and spirituall coniunction we are made one with Christ and Christ with vs members of his bodie flesh of his flesh and bone of his bones as that we ought as stedfastly to beleeue this by faith as we perfectly know that by sense Such are the helps
the Apostle but an earnest desire in the Apostle to attaine to the resurrection of the dead When he addeth if by any meanes he implieth that the fellowship of Christ his afflictions is not the onely meanes whereby we attaine vnto the resurrection of the dead but some without persecution at all some not without persecution but without effusion or their bloud and some by martyrdome attaine to the resurrection of the dead Now the Apostle signifieth that it is al one to him if by any meanes the first second or third he may attaine to the resurrection of the dead Lastly by the resurrection of the dead the Apostle meaneth the glorious resurrection of the Saints vn to life euerlasting It is then as if the Apostle had said I doe iudge all things without Christ to be but dung that I may winne Christ that I may know Christ and the vertue of his resurrection and the fellowship of his afflictions and that I may attaine to the glorious resurrection of the Saints if by any meanes or desiring by any meanes affliction or any meanes to attaine and come vnto the glorious resurrection of the Saints whereby they are raised vnto glory and life and immortalitie Now for the notes 1. For the note of doubting which hence our aduersaries would gather we shall haue occasion to speake of it in the next verse by occasion of those words if that I may 2. I note that albeit all the Saints of God attaine to the glorious resurrection of the dead by the resurrection of Christ Iesus from the dead for he was made the first fruits of them that sleepe 1 Cor. 15.20 and his resurrection is a sure pledge of our resurrection yet doe not all the Saints of God attaine to the resurrection of the dead by the same meanes For some haue attained to the resurrection of the dead without any persecutiâ—n that we read of as that good old Simeon that tooke our Saâ—iour in his armes and praised God and said Luk. 2.28.29 Lord now lettest â—ou thy seruant depart in peace according to thy word c. Likeâ—ise Zacharias and Elizabeth and Anna and others Others â—aue attained to the resurrection of the dead not without perâ—cuâ—ion and manifold afflictions but yet without martyrâ—ome and effusion of their bloud as Iacob Dauid and diuers â—thers And others haue attained to the resurrection of the â—ead but not without martyrdome and cruell effusion of â—heir bloud as many of the Prophets Iohn Baptist Steuen â—ames Paul Peter and diuers others All which were Saints â—f God and all which died in the Lord and all of them no â—oubt wished as Paul did to attaine to the resurrection of the â—ead if by any meanes they might attaine to the resurrection â—f the dead Whence I obserue 1. that the way vnto the heauenly Ieruâ—lem is not onely by violent death inflicted by the hand of â—he cruell and bloudy persecutor but that very many also are â—athered vnto their fathers in peace and so sleepe in the Lord. â—or as it is a blessing giuen vnto Gods children not onely to â—eleeue in Christ but to suffer euen death for his sake and so â—o enter into glory so it is also a blessing giuen vnto Gods children to goe to their graue in peace and so to be receiued â—nto the euerlasting habitationss So it was reckoned vnto Abraham for a blessing that he died in a good age an olde man Gen. 25.8 and of great yeares and was gathered to his people So it was â—eckoned vnto Dauid for a blessing that he died in a good age 1 Chron 29.28 2 Reg. 22.20 â—ull of daies riches and honour So vnto Iosiah that he was put inâ—o his graue in peace and generally to goe to the graue in peace â—s a blessing of God vpon his children And therefore grosse â—nd absurd was their error who thinking martyrdome the onely meanes to attaine vnto the resurrection of the dead voâ—untarily offered themselues as it were to the knife of the butâ—her Onely this if the will of the Lord be so that by a vioâ—ent death we shall glorifie his name we are patiently to subâ—it our selues vnto his will to which purpose is my second obseruation hence Secondly hence I obserue that if we will attaine vnto the glorious resurrection of the Saints that are dead and die in the Lord if we will be partakers with Christ in his glory then must we not refuse to drinke of the same cup that he hath drunke we must not refuse to be partakers with him in his afâ—â—â—ctions but if by that meanes we may attaine vnto the reâ—â—rrection of the dead we must patiently endure it For as sâ—â—th the Apostle if we haue had the fathers of our bodies which corrected vs Heb. 12.9 and we gaue them reuerence should we not much rather be in subiection vnto the father of spirits that we may liue For they verily for a few daies chastened vs after their owne pleaâ—ure 10. but he chasteneth vs for our profit that we may be partakers of 〈◊〉 holinesse Act. 14.22 Wee must through many afflictions saith the Holy Ghost enter into the kingdome of God If therefore the Lord will that we come by the crosse vnto the crowne let vs take vp our crosse and follow Christ I vse no other arguments to moue you herevnto then we haue already spoken of they are a vantage vnto vs in them all Christ suffereth with vs they make vs like vnto Christ therefore let vs not refuse the chastening of the Lord whereby he offereth himselfe vnto vs as vnto sonnes and let vs reioyce inasmuch as we are partakers of Christ his sufferings My last obseruation hence is that the glorious resurrection vnto life euerlasting is the marke whereat we are alwaies to aime in the whole course of our life 1 Cor. 15.14.30.32.19 If the dead be not raised againe then is our preaching in vaine and your faith is also vaine saith the Apostle and againe if the dead be not raised againe why are we in ieopardie euery houre and againe if I haue fought with beasts at Ephesus after the manner of men what aduantageth it me if the dead be not raised vp and againe if in this life only we haue hope in Christ then are we of all men the most miserable All which albeit they be brought to proue the resurrection oâ— the dead yet doe they likewise shew that the Apostle in his preaching and in his suffering and in all that he did euer respected the resurrection of the dead And so we ought in all things euermore to aime at the resurrection of the dead And this ought to make vs both do all things cheerefully suffer all things willingly knowing that there shall be a glorious resurrection of the iust and that wee shall receiue reward through the mercies of God in Christ Iesus for whatsoeuer good we haue done and for whatsoeuer tentation we haue suffered in
their calling and are fruitfull in â—ood workes Which may serue to acquit vs of that carelesse â—ecuritie and presumptuous certainty which they say we teach â—en We know that as God hath ordeined the end so he hath â—rdained the meanes vnto the end And therefore we teach â—oth that the children of God may and are to ground the cerâ—ainety of their saluation vpon the sweet promises of God in Christ Iesus wherein there can be no vaine presumption and â—hat they are to labour and endeuour by walking in such good workes as God in Christ Iesus hath ordained them vnto to â—aue a sure testimonie vnto themselues of their saluation which must needs banish carelesse securitie O but they could â—e as sure of their saluation as we thinke our selues if it were â—pecially reuealed vnto them by God as Ezechias his health â—nto him and Pauls safetie vnto him I demand then haue â—hey no assurance from God of their saluation No maruell â—hen that they doubt of their saluation But we are sure of â—ur saluation Rom. 8.16.17 because the spirit of God doth witnes vnto our spiâ—â—â— that we are the sonnes of God and if sonnes then also heires â—uen the heires of God and heires annexed with Christ So that we haue two witnesses to assure vs of our saluation Gods spirit our owne spirit certified by the spirit of God Yea but why doth the Apostle say if I may comprehend if he were sure to comprehend and come vnto the marke This if argues a doubting Not so but some difficultie in the thing which he â—arnestly wisheth as also it often signifieth I magnifie saith the Apostle mine office Ro. 11.13.14 to try it by any meanes I might procure theâ— of my flesh to follow them and might saue some of them Doth thâ— Apostle doubt of sauing some of the Iewe by his ministerie because he saith if I might saue some of them No but thereby he signifieth his earnest desire to doe it and the difficultie of doing it Act. 8.22 Againe Pray God saith Peter vnto Simon Magâ—â— that if it be possible the thoughts of thy heart may be forgiuen thee Doth the Apostle doubt of Gods mercies to him if he could repent because he saith if it be possible c. No but theâ—eby he giues him to vnderstand of the difficultie of obtayning pardon for that sinne that so he might see the wickednesse of his sinne So the Apostle here saith that he laboureth if by 〈◊〉 meanes he may attaine c and that he followeth if he may coâ—prehend not that he doubteth of attaining to the glorious resurrection of the dead or of comprehending but thereby he signifieth his earnest desire to attaine vnto it and withall the difficultie of attaining vnto it 2 Tim. 2.5 For as the Apostle saith 〈◊〉 where No man is crowned except he striue lawfully .i. except he doe and endure whatsoeuer is to be done and suffered vntill he come to his races end He must deuoure all difficulties that will haue the crowne in that day And these difficulties increased the Apostle his desire so that he laboured if hee might attaine and followed if he might comprehend Thâ—â— then yee see that this place maketh nothing for that vncomfortable doubting of our saluation which they labour to perswade Nay to speake in one word vnto the whole point the whole streame of the scriptures maketh against this doubting for the certainty of our saluation Iob 19.25.26.27 I am sure saith Iob thâ— my redeemer liueth he shall stand he last on the earth though after my skin wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and nonâ— other for me 2 Tim. 4.8 So Paul Henceforth saith he is laid vp for meâ— the crowne of righteousnesse which the Lord shall giue me at thâ—â— day and not to me onely but vnto all them also that loue his appearing What To him onely Nay saith he but to all them also that loue his appearing Marke then the ground wherevpon he builds the certainety of saluation euen vpon that ground which is common to him with all the faithfull the â—â—ue of God in Christ Iesus So that by the power of the same â—â—rit and vpon the same ground that Iob and Paul assured â—â—emselues of their saluation may all the faithfull children of â—od assure themselues of their saluation Againe doth not â—e holy Ghost define Faith to be the ground of things which are â—â—ped for the euidence of things that are not seene a full assurance 〈◊〉 assurance without wauering the anchor of the soule both sure â—â—d stedfast It is cleare And is it not as cleare that we may â—â—rtainely know that we haue faith Rhem. in 2 Cor. 13.5 The Rhemists themselues 〈◊〉 knowledge it vpon that place of the Apostle Proue your â—â—â—ues whether yee are in the faith And may we not then asâ—â—e our selues of our saluation Verily verily Joh. 5.24 saith our Sauiâ—â—r Christ he that heareth my word and beleeueth in him that 〈◊〉 me hath euerlasting life and shall not come into condemnation 〈◊〉 hath passed from death vnto life Where euerlasting saluaâ—â—â—n is assured vnto him that beleeueth as surely as if he were â—eady in full possession of it Yea euerlasting saluation is â—sured vnto him that loueth the brethren as surely as if he â—ere already in full possession of it as S. Iohn witnesseth 1 Ioh. 3.14 where 〈◊〉 saith we know that we are translated from death vnto life beâ—â—use we loue the brethren Infinite almost are the places which â—â—ainely shew that we may and ought to assure our selues of â—â—r saluation I grant that euen the best of Gods children oftentimes doe â—â—gger and wauer and doubt and haue diuers spices and â—â—arkles of infidelitie and distrust arising in their hearts For 〈◊〉 long as we liue both our knowledge and our loue and â—â—r faith and our hope and the best graces that we haue are â—nely in part and vnperfect our knowledge not without â—â—me mixture of ignorance our loue not without some mixâ—â—re of hatred our faith not without some mixture of infideâ—â—tie our hope not without some mixture of distrust But this 〈◊〉 it that we teach that the children of God may and ought 〈◊〉 assure themselues of their saluation Indeed if we looke â—pon our selues our owne workes and our owne worthinesse â—e may iustly doubt of our saluation hauing in our selues deâ—â—rued euerlasting damnation But the ground and foundation of the certainety of our hope is the sure promise of Goâ— in Christ Iesus who hath promised in his word eternall lâ—â—â— to all them that beleeue in his name We looke not on oâ—â— selues but we looke on him that hath promised euen as Abraham did whose faith we are to follow of whom it is said thâ—â— he neither did consider his owne bodie which was now dead Rom. 4.19 being 〈◊〉 most an hundreth
the head should disdaine to direct the steps because it is aboue the foot The father of the childe that was possessed with a dumbe spirit saw no doubt his owne weaknesse to be great when our Sauiour said vnto him If thou canst beleeue Mar. 9.23 all things are possible to him that beleeueth Yet he fainted not but holding on a good course hee said Lord I beleeue helpe mine vnbeleefe 24. And our holy Apostle knew right well how strong he was in the spirit and how he abounded in the graces of the spirit yet hee disdained not to become as weake vnto the weake 1 Cor. 9.22 that he might winne the weake and gaine them vnto Christ And both these marched in their ranke and fought well inasmuch as the weake fainted not because he was weake nor hee that was strong disdained not the weake because he was strong Let no man therefore be discouraged or faint because he is weake and vnable to runne with the formost Some in marching forward must be before and some behinde Let not him that is behinde faint but march forward Let him march after the rule prescribed him by his Generall let his word be a lanterne vnto his feet and a light vnto his paths to direct his going in the way of his commandements To haue strength to runne with the formost is a great grace of God and to bee sought after by all manner praier and supplication in the spirit But if thou walke forward in that weaknesse of thine according to the measure of grace that is giuen thee by the rule which thy God hath prescribed thee this shall bring thee peace at the last and guide thee vnto the hauen where thou wouldest be Let not thine heart therefore bee troubled nor feare In what weaknesse soeuer it is that thou walkest blesse thy God that hath set thee in the way and proceed as hee giueth grace in the way LECTVRE LXVII PHILIP 3. Verse 17. Brethren be followers of mee and looke on them which walke so as yee haue vs for an ensample For many walke c. NOw the Apostle goeth forward and hauing before proposed his owne example vnto the Philippians thereby both to instruct their vnderstanding in matters of doctrine and likewise to stirre them vp vnto all holy desires in the whole course of their life now he exhorteth them to follow his example and the example of such as he is that in him they may haue a patterne to rectifie their iudgements in the truth and to follow after Christian perfection in all holy conuersation of their life Here then first wee haue the Apostles exhortation vnto the Philippians secondly certaine reasons to moue them to hearken vnto his exhortation The exhortation in these words Brethren c. The reasons in the verses following vnto the end of the chapter His exhortation consisteth of two parts first that the Philippians would be followers of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither doth the word simply signifie followers but that they would bee followers â—ogether of him Which may haue a double meaning either â—hat they would all with one mind and with one heart iointly â—ogether follow his example or else that as other Churches which hee had planted in the faith followed his example so â—hey likewise together with them would follow his example Howsoeuer that be meant it is cleere that the Apostle would haue the Philippians to looke at him and as they had heard him to be minded and seene him to walke so he would haue â—hem to follow him in wholesomenesse of doctrine and integritie of life Hee knew that examples as ordinarily they are wont to doe with men might much preuaile with them Lest therefore they should happily be drawne away by the examâ—ples of the false teachers hauing it may be a greater shew of holinesse in their life then they had soundnesse of iudgement in the truth he draweth them vnto his owne example and exhorteth them to be followers of him The second part of his exhortation is that they would follow the example of them that were like vnto him being so minded towards the truth as he was and walking so in holy conuersation of life as he did For vnto the former part of his exhortation that they should be followers of him there might happily exception be taken that he was much absent from them that hee was now in prison that it was hard to tie them to the imitation of one man to one mans example Hee doth not therefore tie them to the imitation of himselfe alone but hauing exhorted them to be followers of him he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and looke on them with a diligent eye vnto them as vnto the marke whereat yee shoot which walke so so soundly grounded in the truth and so earnestly endeuouring after Christian perfection in this life as yee haue vs for an ensample in whose doctrine is nothing but pure in whose life is nothing but holy So that he allowes them to follow the example of other then himselfe but with all hee doth not leaue it vnto their choice to follow whom they will but markes them out what manner of men they should chuse for examples to follow namely such as were like him and such as of whom they might truly say he walke so hee embraceth the same truth and ordereth his whole life as our Apostle did The summe then of his exhortation is as iâ— he had thus said Brethren ye haue heard and know how I am minded towards the truth and how I follow hard towards perfection in my life Bee yee followers of mee in both these things and walke so as yee haue mee for an ensample Neither doe I tie you only to my selfe to follow mee but looke who they are that walke so shewing themselues an ensample of good workes with vncorrupt doctrine with grauitie integritie and with the wholesome word which cannot be reproued as yee haue mee for an ensample and looke diligently on them and follow them as they follow mee and both of vs Christ Which being the meaning of these words in this exhortation let vs now further see what notes wee may gather hence for our vse and instruction The first thing which I note is that the Apostle would haue the Philippians to follow the example not of whomsoeuer each man in his priuate fancie did best like of but of him and of such others as walked so as they had him for an ensample Whence I obserue that in the course of our Christian walking wee are to follow the example of such as by their holy walking shew plainly that they haue beene brought vp in the schoole of Christ and that they are the faithfull children of God An ordinary thing it is for men to looke at the example of others and so to walke as they haue others for example for the example of others going before vs is a great inducement vnto vs to doe the like whether the thing
Namely in the Lord that is in the knowledge and in the faith of Christ Iesus rooted and built in him and stablished in the faith But what meaneth he by this that he saith So continue in the Lord So that is as hitherto ye haue done and as now ye haue bene taught by example in mine owne person renouncing all confidence in the flesh counting all mans righteousnesse by any workes whatsoeuer but losse and dung and reioycing onely in Christ Iesus so continue and perseuere in the Lord rooted and built in him and stablished in the faith do this ye beloued in the best bond of loue And let this be spoken touching the points of this generall exhortation and the meaning of the words Now let vs gather hence some notes for our further vse The first thing which I note is from the kind and louing termes wherein the Apostle writes vnto the Philippians He exhorts them vnto perseuerance in the knowledge and faith of Christ Iesus but in such a tender and louing maner as that therein he bewrays a most kind and louing affection towards them saying my brethren beloued and longed for c. And so in his second exhortation in ver 2. he prayeth Euodias and beseecheth Syntyche and likewise in his third exhortation in vers 3. he beseecheth his faithfull yoke-fellow Whence I obserue a necessarie dutie for the Minister of the Gospell which is to be so tenderly affected towards his people as that in all kind and louing maner he labour to win them vnto that which is good and to weane them from that which is euil His people should not be kept strait in his bowels but should haue a large roome in his heart so that whether he write or speake vnto them it may appeare that it is out of his loue and tender affection towards them Thus our Apostle professeth in plaine speech that he was affected towards the Corinthians where he saith O Corinthians our mouth is open vnto you our heart is made large 2. Cor. 6.11 ye are not kept strait in vs. And this affection both our Apostle and the rest of the Apostles bewray alwayes in all their Epistles instructing them to whom they wrote as in the wholesome word of truth so in all meeknesse of spirit and mildnesse of speech Rom. 12.1 as from a loue most vnfained and Christian I beseech you saith our Apostle to the Romanes brethren by the mercies of God Iam. 1.19 and in like sort in all his Epistles Iames My deare brethren let euery man be swift to heare slow to speake and slow to wrath 1. Pet. 2.11 Peter Dearely beloued I beseech you as pilgrims and stranger abstaine from fleshly lusts which fight against the soule Iohn My babes 1. Ioh. 2.1 my litle children I write vnto you that ye sin not And Iude Ye beloued Iude 17. remember the words which were spoken before of the Apostles of our Lord Iesus Christ These were their bowels of loue towards their brethren in Christ and in such bowels of loue should the Ministers of the Gospell after their example deale with their people exhorting them and admonishing them with all patience long suffering and in all loue vnto them leading them forth besides the waters of comfort which may spring vp in them into euerlasting life It may be that here some wil say O we should like this wel if the Ministers of the Gospell would do thus but some of them are so sharpe that they seeme to forget that they are Ministers of the Gospel at least they remember not this dutie Why because they are sharpe and come with a rod Is it an argument against the father of the bodie that he loues not his child because he sometimes reproues him and sometimes punisheth him with the rod Or is it no argument against the father of the bodie and shall it be an argument against such fathers as beget you in Christ Iesus through the Gospell Againe did not those holy Apostles that came in such a spirit of meeknesse as we haue heard come also somtimes with a rod The proofes are so pregnant that I thinke none will doubt of it as neither of this that their coming with a rod was in great loue Againe did not the same God that came to Eliah onely in a soft and still voice come vnto Corah Dathan and Abiram in the earthquake and vnto Nadab and Abihu in the fire Againe are there not in our congregations some such as had need to be wounded as well as some such as had need to be healed And if we loue both must we not bring with vs both oile and vineger Both sharpnesse and meeknesse in their due places are needfull and a wise discretion in them both is most needfull and in both the wise Minister sheweth forth the bowels of his loue Indeed the termes of loue are different when we come with a rod and when we come in the spirit of meeknesse Wil ye then that we come vnto you in these terms of loue which our Apostle here vseth of my brethren beloued and longed for Here then is also a necessary dutie for you that ye be our ioy and our crowne that so vnto the rest we may with the Apostle adde these also my ioy and my crowne Ye by receiuing the wholsome word of truth which is able to saue your soules and by bringing forth the fruites thereof in a sober righteous and godly life in this present world should be the matter of our reioycing ouer you in Christ Iesus So was the elect Ladie vnto whom Iohn wrote his second Epistle as he witnesseth saying I reioyced greatly 2. Ioh 4. that I found of thy children walking in the truth as we haue receiued a commandement of the Father So was Gaius vnto whom Iohn wrote his third Epistle as he witnesseth saying I reioyced greatly when the brethren came 3. Ioh. 3. and testified of the truth that is in thee how thou walkest in the truth I haue no greater ioy then this 4. to heare that my sonnes walke in veritie So was Philemon vnto Paul as he witnesseth saying Philem. 7. We haue great ioy and consolation in thy loue because by thee the Saints are comforted And so was Timothy vnto the same Apostle the reioycing of his heart because he continued in the things which he had learned So herein should ye fulfill our ioy that ye suffer the word of the Lord to dwell in you plenteously that ye and your children walke in the truth as ye haue bene taught in Christ Iesus that your faith groweth exceedingly and that the loue of euery one of you aboundeth towards another And as thus ye should be our ioy so should ye also be our crowne Ye by your faith in Christ Iesus and by your loue towards all Saints and by your growing vp in all things into him which is your head that is Christ by the worke of our ministerie should
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
that here he thus spoke as he thought by the rule of charitie For what saith the Apostle in another place of charitie 1. Cor. 13.7 namely that it beleeueth all things and hopeth all things yea and where it seeth certaine fruites and effects of election and saluation there it is certainly to be perswaded of election and saluation Our Apostle therefore seeing how faithfully those his fellow-labourers had laboured in the worke of the Ministerie with him in the planting of the Church at Philippi how constantly they had walked in the truth notwithstanding the great opposition that was against them how vnblameably they had had their conuersation amongst men in charitie thus he iudged that their names were in the booke of life And this may verie well stand with the other that the Lord onely knoweth who are his For that which properly belongeth vnto the Lord absolutely and by himselfe to know whose names are in the booke of life that the Apostle assumeth not to himselfe but seeing the fruites of their election in their liues he by the rule of charitie thus iudgeth of their saluation that euerlasting life was surely sealed vp for them with God To come then vnto my note the thing which here I note is the Apostles charitable iudgement of his fellow-labourers in the Gospell of Christ Iesus By their fruites he iudged that they were branches of the true vine vpon their holy profession and constant endeuor to increase the kingdome of Christ Iesus he pronounceth that their names were written in the booke of life Whence first my obseruation in generall is that the children of God not onely may and ought certainly to be perswaded of their owne saluation in Christ Iesus but further that they are by the rule of charitie to assure themselues of the saluation of such of their brethren as walke in the truth hauing their conuersation honest For albeit this be most true that not any can be so certaine of any other mans election or saluation as of his owne because he feeleth onely in himselfe the testimony of the Spirit witnessing vnto his spirit that he is the sonne of God and because onely in himselfe he knoweth his faith towards God and his loue towards all Saints not onely by the outward fruites thereof but like wise by the inward motions thereof which he feeles in his owne soule yet may the children of God by such outward fruites and effects of their election as they shall see in their brethren according to the rule of charitie iudge that they are the chosen children of God and heires of saluation So we see that the Apostle writing to the Romanes Corinthians Ephesians writeth vnto them as Saints by calling sanctified in Christ Iesus chosen in him before the foundation of the world and predestinated to be adopted through Iesus Christ vnto God And why did he thus iudge of them Euen because of their communion with the Saints in the Gospel of Christ because of the testification of their faith and of their loue towards all Saints whereby they shewed themselues to be partakers of the fatnesse of the true oliue Christ Iesus So Peter writing vnto the strangers that dwelt here and there throughout Pontus Galatia Cappadocia Asia and Bithynia calleth them the elect of God And why Euen because of their constant faith constant loue and constant abiding in the Church of Christ Iesus So Iohn calleth them vnto whom he wrote the sonnes of God and the Lady vnto whom he wrote the elect Ladie because they continued in the Church and walked in the truth Do we then see in our brethren the outward fruites of an holy vocation of regeneration and sanctification Do we see them make an holy profession of the blessed truth of Christ Iesus giue good testimonie of a sincere faith in Christ Iesus walk in holy obedience towards God and loue towards their brethren faithfully labour in the workes of their calling and denying vngodlinesse and worldly lusts liue soberly and righteously and godly in this present world Of such we may and are to perswade our selues that they are reserued vnto the same inheritance in heauen with vs and of them we may say that they are the sonnes of God elect in Christ Iesus our Lord vnto eternall saluation prepared to be shewed in the last times And besides this that the holy Ghost by the mouth of the Apostles warranteth vs hereunto the rule also of charitie directeth vs so to do For as before we heard Charitie beleeueth all things 1. Cor. 13.7 charitie hopeth all things Which yet is not so to be vnderstood as if charitie were foolish rashly to beleeue euery thing that is told and there to hope where there is no cause of hope for that the Wiseman maketh a note of a foolish man Prou. 14.15 where he thus saith The foolish will beleeue euery thing But so charitie beleeueth all things and hopeth all things as that it keepes it selfe within the rule of pietie wisedome and religion If the thing displease God be repugnant to the truth be hurtfull or disgracefull to any of Gods children charitie beleeueth it not hopeth it not But where there are good tokens of Christianitie plaine signes of a sincere faith euident testimonies of an holy obedience there surely the rule of charitie bids vs beleeue and hope the best and there we may be bold to say that they are the sonnes of God that their names are written in the booke of life And is it not our Sauiours rule that we should iudge of the tree by the fruite for that a good tree bringeth not forth euill fruite Mat. 7.18 nor an ill tree good fruite If it beare grapes will any man iudge it to be a thorne if it bring forth figs will any man iudge it to be a thistle Nay by the fruite the tree is knowne what it is and if the fruite be good it may thereby be knowne that the tree is good Right so if we haue our fruite in righteousnesse and holinesse it may thereby be knowne that we are the branches of the true vine Christ Iesus Whether then we looke vnto the example of the Apostles or vnto the rule of charitie which the Apostles followed or vnto that rule of Christ to discerne of the tree by the fruite we see that the children of God may not onely perswade themselues of their owne saluation in Christ Iesus but further also may certainly iudge of the saluation of their godly brethren Now see viri fratres men brethren the great necessitie that there is that we should be thus perswaded one of another euen so great as that without it the bond of peace loue and Christianitie cannot be maintained For how can we loue them of whom we haue no hope that they shall be heires of the same saluatiō with vs How can we haue peace with them of whom we are not perswaded that they are at peace with God How can we pray with them and
promised life and saluation vnto all that beleeue in his name hath he promised deliuerance out of troubles vnto those that loue feare him hath he promised to fulfill all their necessities that shew mercie to the poore Here is the comfort that not one of these promises shall faile for euer because they are all made in Christ Iesus in whom he loueth vs for euer and therefore keepeth his promises made in him vnto vs for euer Let vs not therefore faile of what he requireth of vs and assuredly he will not faile of whatsoeuer he hath promised vs. Thirdly hence learne that the promises made of God belong onely vnto them that are in Christ Iesus The proofe whereof is this because the promises made of God are onely made in Christ Iesus so that vntill such time as we be graffed in Christ Iesus and made one with him we are meere strangers from the couenants of promise and quite aliants from the commonwealth of Israel Holy things are not for dogs nor pearles for swine nor the childrens bread for whelpes his faithfull oath is vnto Abraham and his seede and his holy promises vnto them that be at peace with him And who are at peace with him but they that are in Christ Iesus his Sonne by whom we are reconciled vnto him In vaine therefore do they looke after the promise that beare not fruite in the true vine Christ Iesus Worldly blessings they may haue and that in abundance Mat. 5.45 For he maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust But the sure promises of grace and glory are vnto Iacob his people and to Israel his inheritance Will we therefore take comfort in his promises The Spirit must witnesse vnto our spirit that we are in Christ Iesus Will we lay hold on the promises as belonging vnto vs So we may if in the assurance of our soules we can crie Abba Father And therefore as we loue and long to be partakers of the promises so let vs in all things grow vp into him which is the head that is Christ Let vs be mercifull as our heauenly Father is mercifull and let vs do good vnto all but especially vnto them that are of the houshold of faith If we communicate vnto the necessities of the Saints the Lord our God shall fulfill all our necessities through his riches with glorie in Christ Iesus This promise is sure because made in Christ Iesus and belongeth vnto vs if we be in Christ Iesus and walke worthy of Christ Iesus abounding in this and euery good worke vntill the day of Christ Iesus Now one word of that wherewith the Apostle concludeth his Epistle saying Vnto God euen the Father c. Vnto God c. In these words the Apostle concludeth the Epistle with praise and thanksgiuing vnto the Lord. Where first I note that now he saith our God Before he said my God now our God So that howsoeuer more scruple be made about the one then the other yet ye see there is warrant for both to vse this or that speech as the occasions are Secondly I note that the Apostle saith our Father Not any but Christ alone saith my Father He when he speaketh of himselfe saith my Father when he speaketh of vs saith your Father as that place witnesseth where he saith Ioh. 20.17 I ascend vnto my Father and your Father and to my God and your God He can onely say my Father because he alone is his Sonne by eternall generation we onely can say our father because we are onely his sonnes by Adoption through Christ Iesus and regeneration by his Spirit Thirdly I note that here he is called our God in respect of our creation and our Father in respect of our regeneration our God in respect of temporall our Father in respect of eternall blessings Now vnto God euen our Father for both euen for all be praise for euermore that is throughout all ages from generation to generation that as his mercies endure for euer so his name may be blessed and praised for euer Whence I obserue that alwaies in all things God euen our Father is to be praised write we or speake we remember we or mention we temporall blessings or spirituall graces still he is to be praised And the reason is For of him and through him and for him are all things In all things therefore let vs glorifie God through Iesus Christ let vs alwaies haue that song in our mouthes Apoc. 7.12 Praise and glorie and thanks and honour and power and might be vnto our God for euermore Amen And as our Apostle concludeth this his Epistle with praise vnto the Lord so let vs remember to praise our God for that it hath pleased him so often to assemble vs together to heare a great part of this Epistle opened vnto vs and thence to be instructed in the things that belong vnto our peace The beginning of this worke was his doing and the continuance of this worke is his doing Vnto him therefore euen God our Father be praise for euermore Amen LECTVRE XCV PHILIP 4. Verse 20. Vnto God euen our Father be praise for euermore Salute all the Saints in Christ Iesus The brethren which are with me c. NOthing being needful to be spoken touching the coherence of these words with the former for the better vnderstanding of these I will also omit the repetition of what was spoken the last day and trust vnto your faithfull remembrance the rather for that my desire is at this time to conclud my obseruations vpon this conclusion of the Apostle In these words therefore now read we haue the conclusion of this whole Epistle Where first he concludeth the Epistle with praise and thanksgiuing vnto the Lord. Secondly he addeth as his manner is certaine salutations First for conclusion of the Epistle he saith Vnto God euen our Father c. or vnto our God and our Father referring our vnto both as vsually it is wont Where first I note vnto whom all praise is due euen vnto God our Father our God and our Father And here by the way first I note that the Apostle saith Vnto our God In the former verse he said my God now he saith our God So that howsoeuer more scruple be made about the one then about the other speech the one being vsed and approued by all the other being scorned and reproued by many yet ye see there is warrant for both and as the occasions are so we may vse this or that speech vnles we will take vpon vs either to censure the Apostle for vsing as well the one as the other or thinke that the Apostles example may not be our warrant to vse as well the one as the other It is as I told you the last day the policie of the Diuell to the end that he may stay men from this boldnesse and confidence and neare approch vnto God as to
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
in the end of his Letters and Epistles he should so be censured and traduced as now those are that therein follow his example The second thing which hence I obserue is that as all Christians generally so all Ministers of the Gospell in particular should write and speake vnto and account one of an other as brethren For as this is true in generall that we haue all one God for our Father that we are all begotten by the immortall seede of one God in one wombe of the Church that we are all baptized into one bodie and haue bene all made to drinke into one spirit that we are all adopted vnto the same inheritance by the same Spirit through Iesus Christ and therefore are all brethren in Christ Iesus so is it also true in all the Ministers of the Gospell of Christ Iesus that we all build the same house we all preach the same Gospell we are all called to the dispensation of the same mysteries we all seeke the glorie of the same kingdome and we are all shepheards and bishops vnder the chiefe Shepheard and Bishop of our soules Christ Iesus Howsoeuer therefore in degree we go one before another yet should we vse and intreate one another as brethren A good note as for all Christians in generall so for such in the Ministerie as in gifts or degree are before others of their calling A better example then this of the Apostle they cannot follow to be so affectioned towards their inferiors as it appeareth our Apostle was and in all kindnesse to intreate as brethren them that labour with them in the Gospel as it appeareth our Apostle did It followeth All the Saints c. Here he remembreth the salutations of all the rest of the Saints that were at Rome vnto them All the Saints salute you to wit all the rest of the Saints that labour not in the Gospel and most of all they which are of Caesars houshold he vnderstandeth some of Neroes Court which did embrace the truth Which salutation the Apostle no doubt addeth for the ioy and comfort of the Philippians that when they should heare that not only all the Saints at Rome saluted them but the some of the Emperours Court which had embraced the truth saluted them yea and were as forward as the best in saluting them Whence I obserue that the Lord in mercie sometimes in the Courts of wicked Princes raiseth vp faithfull children vnto Abraham and causeth his truth to be loued and embraced and professed euen of their Courtiers What a cruell tyrant and wicked persecutor of Christians Nero was the Ecclesiasticall stories mention He was the beginner of all those wicked persecutions vnder those ten cruell tyrants in the Primitiue Church and grew to such a thirsting after bloud that not onely Paul and Peter and many other Christians but his greatest familiars his dearest friends his nearest kinred his brethren his mother his wife were slaine by his most cruell tyranny Yet euen in this cruell tyrants Court the Lord had some that feared him and fauoured the truth Such a one was Ioseph in Pharaoh his Court Ionathan in Saules Court Obadiah in Ahabs Court and Ebedmelech in Zedekiahs Court. And such is his mercie that he will such is his power that he can and such his goodnesse that he doth cause light to shine out of darkenesse and beget children in the faith where the truth is most oppugned Which may teach vs many good lessons As first not to despaire but that where the truth is most oppugned there the Lord hath some that feare him and worship him in truth No place more vnlike to haue friends vnto the truth then Nero his Court and yet there were such And therefore we may hope that euen there where Antichrist vsurpeth his tyrannâ—e the Lord hath his children which bow not the knee to Baall Onely we are to acknowledge the glorious mercie and power of the Lord therein that so wonderfully dealeth for his children and prouideth for his owne glory Secondly this may serue to condemne vs of great backwardlinesse in a Christian resolution of a religious profession In Nero his Court was great danger of present death and cruell torture vnto so many as should embrace and professe the truth of Christ Iesus There the same Paul in prison and many continually butchered and killed for a good profession yet there were such as embraced the truth in their hearts and professed it with their mouthes And how shall not this condemne our irresolute resolution of a religious profession We are in no perill of death or of bonds or imprisonment for making a bold profession of Christian religion Nay it is our honour with our most gracious Prince constantly to maintaine the truth against errour and superstition And yet so cold are we a great many of vs in religion as that a man cannot tell what we are Papists or Protestants and so frozen as that a man would take a many of vs rather to be enemies then friends vnto religion Either we are afraid and dare not make that profession which we should for feare of a day or else to serue the time we make shew of one and are indeed another and so cannot make a good profession Howsoeuer it be so it is that many of vs are of no resolution in religion Well it should not be so but though we were in Nero his Court we should make a good profession and though there were no way for vs but to be cast into the hote fierie fornace yet should we with the three children protest Dan. 3.18 We will not serue thy gods nor worship thy golden image which thou hast made and set vp The grace c. In these words the Apostle shutteth vp all and as it were sealeth his letter with that vsuall prayer which he vseth both in the beginning and in the end almost of all his Epistles Where ye see the thing which he wisheth them is grace which when he calleth The grace of our Lord Iesus Christ he therein noteth whence it is deriued vnto his children By grace he vnderstandeth both the first and second grace both the free fauour of God which is the fountaine of all good things and the good things themselues which flow from that fountaine Now this is called the grace of our Lord Iesus Christ because it is deriued from God by him vnto his children by him I say euen by our Lord vnto whom al power is giuen both in heauen and in earth by our Lord Iesus that saueth his people from their sinnes by our Lord Iesus Christ annointed a King to defend vs a Prophet to teach vs a Priest to offer vp a sacrifice for our sinnes So that the Apostles praier here for the Philippians is ye see that whatsoeuer grace our Lord Iesus Christ hath purchased for his Church may be with them all to fill them with all goodnesse Would ye then know how to pray for all good either vnto Gods Church or any of Gods children Learne of our Apostle and pray that the grace of our Lord Iesus Christ may be with them For herein ye pray both for all spirituall grace in heauenly things vnto them and for all temporall blessings which in his gracious fauour he vouchsafeth for the good of his Church and children being all couched in this The grace of our Lord Iesus Christ Againe would ye know by whom all grace is deriued vnto vs be it spirituall grace or temporall blessing the grace of God whereby he loueth vs or the grace of God whereby his loue is made knowne vnto vs Learne of our Apostle it is by our Lord Iesus Christ for therefore is it called the grace of our Lord Iesus Christ because it is deriued by him vnto vs he hauing reconciled vs vnto God and we with him hauing all things giuen vnto vs. Knowing then the exceeding great riches that we haue in Christ Iesus our Lord let vs alwaies in all things glorifie the name of Christ Iesus and as by him we haue all things so let vs do all things to his glorie Laus omnis soli Deo FINIS
that they were partakers of his bands for the defence and confirmation c. Whence I obserue that to suffer bands imprisonment persecution and the like for the Gospels sake is a speciall grace and gift of God So the Apostle againe in the latter end of this chapter affirmeth saying Vnto you it is giuen for Christ Phil. 1.29 that not onely yee should beleeue in him but also suffer for his sake Whence it is plaine that as faith in Christ Iesus so to suffer for his sake is a speciall gift of God And herevpon the Apostles reioyced when they were beaten Act. 5.41 that they were counted worthy to suffer rebuke for Christ his name 2 Cor. 11. And our Apostle reioyced asmuch in his sufferings as in any thing And why but because they counted their sufferings as speciall gifts and graces vpon them Where yet first we must note that simply to suffer bands and imprisonment persecution and trouble is no grace or gift of God but to suffer these things for Christ his sake for the Gospels sake for righteousnes sake And therefore Peter saith Let no man suffer as a murtherer 1 Pet. 4.15 or as a theefe or as an euill doer or as a busie-body in other mens matters But if any man suffer as a Christian 16. .i. for Christ his sake and the gospels let him not be ashamed but let him glorifie God on this behalfe Secondly that to suffer bands and persecution for Christ his sake and the gospels is no grace or gift of God in it selfe and in the nature of the thing but onely by way of consequent for if to suffer bands or affliction for the gospels sake were in it selfe and in the nature of the thing a grace and gift of God then were we to pray for affliction and trouble for the Gospels sake as we doe for other graces of the spirit But now no man doth pray to be tried and troubled to be persecuted and imprisoned for the Gospells sake neither is any man so to pray because this were in deede to tempt God But our praier is for strength and patience and helpe in trouble whensoeuer it shall please the Lord by troubles for the Gospels sake to try vs as the praiers of the godly at all times doe shew To suffer bands then and trouble for the Gospels sake is no grace of God in it selfe but onely in euent and by consequent For what is the euent fruit and consequent of suffering for the Gospels sake First in respect of our selues it bringeth forth the fruits of patience experience and hope as it is written We reioyce in tribulation knowing that tribulation bringeth forth patience Rom. 5.3 and patience experience and experience hope and hope maketh not ashamed It is the meanes to make vs like vnto the Sonne of God as it is written 8.29 Whom God knew before he predestinate to be made like to the image of his Sonne Where by the order of our election hee sheweth that afflictions in generall are the meanes to make vs like vnto the Sonne of God And it causeth vnto vs eternall glory in the heauens as it is written Matth. 5.10 Blessed are they which suffer persecution for righteousnes sake 11 for theirs is the kingdome of heauen Blessed are yee when men reuile and persecute you and say all manner of euill against you for my sake 12. falsly reioyce and be glad for great is your reward in heauen Againe in respect of God by suffering trouble bands and death for the gospels sake God is glorified as it is written This spake Iesus vnto Peter Joh. 21.19 signifying by what death he should glorifie God And thereby also the power of Christ dwelleth in vs as it is written 2 Cor. 12. Very gladly will I reioyce in mine infirmities that the power of Christ may dwell in me because the power of Christ is most seene in helping our infirmities in loosing our bands and deliuering vs out of troubles And againe in respect of the Church by the sufferings of the Saints for the Gospell many children are strengthned and many begotten vnto the Church as it is written in this chapter afterward Many of the brethren in the Lord are boldened through my bands Phil. 1.14 and dare more frankly speake the word To which purpose also it is said that the blood of the Martirs is the seede of the Church Because then of the grace which followeth our bands and troubles for the Gospels sake both in respect of God and of his Church and of our selues therefore it is that they are called a grace and gift of God So that to suffer bands and troubles for Christ his sake and the Gospels is a grace and gift of God nor in the nature of the thing but because of the grace giuen vs constantly and patiently to endure those troubles and because of the grace which issueth thence for the good of our selues for the glory of God and for the benefit of his Church Yea but if to suffer bands and affliction and trouble for Christ his sake and the Gospels were a grace and gift of God any way why should the children of God be often so much perplexed thereat as they are why should they not alwaies be more welcome vnto them then they are For answer whereunto we must vnderstand that in the children of God there is the flesh and the spirit an outward man and an inward man Are then the children of God often perplexed at their bands and sufferings for Christ his sake and the Gospels It may be in their flesh and outward man but in their spirit and inward man they are alwaies welcome vnto them as our Apostle saith though our outward man perish 2 Cor. 4.16 and euen sinke vnder the burthen of our afflictions yet the inward man is renued daily and made stronger and stronger through afflictions And so we must vnderstand all the places of scripture where the Saints seeme to faint vnder their afflictions Dauid in his Psalmes often complaineth of his troubles no doubt because they were heauy vnto his outward man but vnto his inward man they were so welcome that he saith Psal 119.71 It is good for me that I haue beene afflicted that I may learne thy statutes and againe Before I was afflicted I went astray 67. but now I keepe thy word So our Apostle saith that he was pressed out of measure passing strength through affliction 2 Cor. 1.8 so that his outward man no doubt was not able to susteine them yet in his inward man he reioyced in them and boasted of them and fainted not vnder them So our blessed Sauiour himselfe saith Mat. 26.38 My soule is very heauy euen vnto the death so that by his owne will he would haue had that cup to passe from him but knowing his Fathers will immediatly he addeth neuertheles not as I will but as thou wilt So that
howsoeuer by our owne wills we would auoide bands and troubles for the gospels sake as heauy and greeuous vnto our outward man yet as our wills are sanctified by Gods spirit and conformed vnto Gods will so they are welcome vnto vs and acknowledged by vs to be a grace of God giuen vnto his children for their good and his glory Here then is a notable comfort for all such of Gods children as suffer bands and affliction for Christ his sake and the gospels For what are their bands They are the grace of God and in suffering bands for the defence and confirmation of the Gospell they are partakers with the Saints of their grace And as here they are called the grace of God so elsewhere they are called the marks of the Lord Iesus Gal. 6.17 Now may it not be a great comfort vnto vs to beare in our bodies the marks of the Lord Iesus Yet generally wee auoide bands and affliction nay we murmure at them nay we mocke at them and hold them for simple men that will not rather turne then burne that will not rather renounce the truth then endure such sufferings for the truth But tell me should not he be iudged foolish and ignorant that should auoid the gift of any grace Should he not be thought ridiculous that should murmure or scorne to be marked with the marks of the Lord Iesus And how then shall wee thinke of him that refuseth or murmureth at bands and afflictions for Christ his sake or that maketh a mocke at them which doe suffer afflictions for Christ his sake which are the grace of God and the marks of the Lord Iesus Beloued we know not what bands and afflictions bide vs for the Gospels sake Surely for our sinnes we haue deserued to be deliuered vp into the will of our enemies that they that hate vs euen with a perfit hatred should rule ouer vs. And if it shall please the Lord herein to deale with vs according to our deseruings yet let this be our comfort that in our bands for the defence and confirmation of the Gospell we are partakers with many of the Saints of their grace and that the life of Iesus is made manifest as by most plaine tokens in our bodies 2 Cor. 4.10 when we beare about in our bodies the dying of the Lord Iesus And in the meane time let vs giue all diligence that the word of Christ may dwell in vs plenteously that the effectuall power thereof may be manifested in vs through our patient and constant suffering for Christ his sake and the Gospels if the will of the Lord be such Now followeth the Apostles earnest protestation of his loue towards the Philippians which was the third thing which I noted in this second branch of the Apostles exordium in these words For God is my record c. that so they might the rather both assure themselues that such was his perswasion of them as hath beene said and likewise the more willingly hearken vnto the things that hee wrote vnto them In the words I note a vehement protestation and the thing whereof he maketh such protestation His protestation is a calling of God to witnes that hee lieth not in this that now speaketh in these words For God is my record The thing whereof he maketh such protestation is of his hearty loue of them saying God is my record how I long after you all .i. with what a longing desire to see you I loue you all from the very heart roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed is very significantly translated not after the flesh but in Iesus Christ of whom yee are loued and from whom this my loue proceedeth Where first I note the Apostles vehement protestation not of a vaine and idle toy but of his loue towards the Philippians not for any light or foolish matter but for their great good that they might hearken to the word of their saluation more gladly Whence I obserue that a protestation or an oath to witnes a truth when the glory of God or the good of our neighbour doth require it may lawfully be made LECTVRE VIII PHILIP 1. Veâ—se 8. For God is my record how I long after you all from the very heart root in Iesus Christ 9. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement NOw then the first thing which here I note is the Apostles vehement protestation not concerning any triuiall and ordinarie matter but touching his sincere and feruent loue of the Philippians nor to small or no purpose but to winne their attention vnto the word of their saluation more gladly For he protesteth sweareth an oath being nothing else but a calling of God to witnesse of that wee speake for their assurance to whom wee sweare which whole definition is in this protestation hee protesteth sayeth and sweareth vnto the Philipp that he longeth after them all and greatly loueth them all from the very heart roote in Iesus Christ that so being perswaded of his loue they might giue the better heed vnto the things he wrote Whence I obserue that a protestation or an oath by God when the glory of God or the good of our neighbour doth require it may very lawfully bee made And this is proued first from the nature and definition of an oath For what is an oath It is as euen now we heard an holy and religious calling of God to witnes of the truth of that we speake for their assurance vnto whom we speake as here the Apostle for the Philippians assurance of his sincere loue of them calleth God to witnes how he longeth after them all how greatly he loueth them all from the very heart root in Iesus Christ And what herein is vnbeseeming a Christian or which may not lawfully be done Secondly it is proued from the expresse commaundement of God for thus hath God commanded saying Deut. 6 13. Thou shalt feare the Lord thy God and serue him and shalt sweare by his name In which words as to feare the Lord God and to serue him so to sweare by his name is commanded Thirdly it is proued from the end of an oath for the end of an oath is to decide debates to make an end of strifes as the Apostle sheweth saying Heb. 6.16 that an oath for confirmation is among men an end of all strife And as Moses in a plaine case sheweth saying If a man deliuer to his neighbor to keepe Asse or Oxe Exo. 22.10.11 or Sheepe or any beast and it die or be hurt or taken away by enemies and no man see it an oath of the Lord shall bee betweene them twaine that hee hath not put his hand vnto his neighbours good and the owner thereof shall take the oath and he shall not make it good And this being the end of an oath why may it not lawfully be made Fourthly it is proued from the practise