doe being taught by him that seeing the Ministers of the Gospell doe labour and watch for our soules as they that must giue account vnto God for them therefore wee should giue vnto them that portion which is due vnto them for their maintenance and this wee should doe with all cheerefulnesse as vnto the Lord. Now how this dutie towards them is euery where almost neglected they that liue abroad see and know too well for so it is that euery little is now too much for the Minister if he may haue some reasonable portion of that whole which is due vnto him it is thought that he is very well vsed if any thing of his due may be concealed and kept from him it is thought to be very well saued and better so saued then ill spent for so commonly they account of that which they giue vnto the Minister albeit it be not theirs but his which they giue Farre otherwise then it was in the times of greatest ignorance and blindest superstition for then they thought they could not giue enough vnto their Massing Priest and now they thinke they cannot pull enough away from the teaching Minister then they thought euery peny better bestowed then other vpon their Confessor now they thinke euery peny worse bestowed then other vpon their Pastor But it is no new thing to see blinde deuotion sometimes to carry men further then doth sound and sincere religion How ready were the people of Israel to plucke off the golden earings from their eares to giue them vnto Aaron to make a molten calfe withall Exod. 32.3 Iudg. 17.10 How liberall was Micah vnto the Leuite to get him to stay with him to be vnto him a father and a Priest And so it falleth out very often that in time of darknesse and ignorance men are more enflamed towards the Church and Pastors thereof with a blinde zeale then with a true zeale in the cleere light of the Gospell Well let vs know that wee are to giue vnto them that labour amongst vs and watch ouer our soules that which is due vnto them whether it be of maintenance for their liuelihood or of reuerence vnto their persons And for conclusion of this point let that one place of the Apostle serue for both these purposes where hee saith that those Elders especially which labour in the word doctrine are worthy of double honour 1 Tim. 5.17 which is as diuers doe expound it of maintenance for their life and of reuerence vnto their persons They are Gods labourers both labouring for God and â—o bring vs vnto God let vs therefore carry our selues towards them as towardâ— Gods Vice gerents vpon earth giuing vnto them with all cheerefulnes that which is due vnto them as vnto the Lord. And let this suffice touching this that Paul calleth Epaphroditus his companion in labour Againe hee calleth him his fellow-souldier What then Paul or Epaphroditus were they souldiers Went they forth to battell Were not the Leuites and are not the Ministers of the Gospell of Christ Iesus exempted from seruice in warre Is the Minister to labour like an husbandman and besides also to fight as a souldier Yea certainly Paul and Epaphroditus were fellow-souldiers neither are any of the Ministers of Christ exempted from warre but fight they must and souldiers they must be But neither are their weapons carnall wherewithall they must fight neither are the enemies against which they must fight so much flesh and bloud as spirituall wickednesses and the princes of the darknesse of this world They are souldiers to fight with the sword of the spirit against euery high thing that exalteth it selfe against the knowledge of God and to bring into captiuitie euery thought to the obedience of Christ In this then that the Apostle calleth Epaphroditus his fellow-souldier wee are put in minde as of the state of all Christians in generall so of the Ministers of the Gospell in particular namely that the life of all Christians in generall and of the Ministers of the Gospell in particular is nothing else but a continuall warfare wherein wee must still play the souldiers and still fight We looke for a Citie where there shall be no more death no more sorrow no more crying no more paine neither any enemies to fight withall where wee shall triumph ouer euery enemie that hath exalted himselfe against vs and where wee shall raigne and euer bee with the Lord in the kingdome of Christ Iesus for euer and euer But whiles wee are members of the militant Church here vpon earth no man better or worse rich or poore may promise rest vnto himselfe but all must stand vpon their guard and all must alwayes be in a readinesse to fight Iob 7.1 Whereupon Iob calleth the life of man a warfare because together with his life his warfare shall only haue an end And our Sauiour telleth vs that the day hath enough with his owne griefe that is Matt. 6.34 neuer a day of a mans life which brings not griefe enough with it vpon it owne backe Now the enemies which wee haue to fight withall are the world without vs the flesh within vs and the deuill seeking continually like a roaring Lion to deuoure vs none of all which want either will or skill or might to ouerthrow vs vnlesse wee hold fast the reioycing of our hope vnto the end The flesh hath so many sugred baits and deceitfull delights to allure men vnto the enticements thereof that sometimes Dauids and Salomons and men after Gods owne heart cannot auoid the snares thereof but are entangled therewith The world likewise hath so many wayes to deceiue as that euen the Disciples of Christ Iesus cannot auoid it but be deceiued thereby And the deuill so furiously rageth as that the Sonne of God Christ Iesus himselfe cannot auoid his manifold tentations These are those enemies which we haue all of vs to fight withall and these wee shall haue to fight withall so long as wee liue in this flesh and whatsoeuer batterie any of these or all these can lay against our soules wee shall be sure of it whiles wee liue in this world Rom. 7.23 for the flesh euermore rebelleth against the spirit and euer striueth to leade vs captiue vnto the law of sinne which is in our members The world likewise knoweth not the Lord but the amitie of the world is the enmitie of God Ioh. 17.25 Iam. 1 4 Ioh. 2.15 1 Pet. 5 8. and if any man loue the world the loue of the Father is not in him The deuill likewise seeketh continually like a roaring Lion whom he may deuoure Nothing to ridde any of vs from the assaults of all these till death and therefore all of vs must bee souldiers and fight against all these as in our baptisme all of vs haue promised so long as wee carry about with vs our earthly house of this Tabernacle And as this is the state of all Christians in generall to liue in
vnto God but he is as dead vnto sinne and liâ—ing vnto God as if hee were already in the bosome of God â—ee doth not endeuour to runne forward from perfection to â—erfection but hee hath already attained vnto that whereat â—ther men are to runne So that as it is said of some Rom. 1.22 that when â—hey professed themselues to be wise they became fooles so may it â—e said of these that when they professe themselues to be perâ—ect they shew plainly that they are void of all Christian perâ—ction at least if the Apostles description of Christian perâ—ection may preuaile before theirs for by the Apostles deâ—cription it is cleare that indeed they are not come vnto any perfection in the schoole of Christ but are quite void of all Christian perfection The second vse which we may make of the former obseruation is that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ For doe wee reioyce only in Christ Iesus renouncing all our owne righteousnesse which is by workes and quietly reposing our selues in his righteousnesse through faith in his bloud Doe wee feele in our selues a dying vnto sinne and a liuing vnto God in righteousnesse through the vertue of Christ his death and resurrection by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect as that wee finde in our selues many wants and many imperfections Doe wee labour and endeuour to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to be perfect as he is perfect to be holy as hee is holy and to proceed from strength to strength vntill we become perfect men in Christ Iesus Here is the substance of that perfection which oâ—â— good God requireth of vs in this life If it be thus with vs we may assure our selues that we haue well profited in the schoole of Christ and that we are growne vnto very good perfection There was a time indeed when it was said vnto vs This doe and thou shalt liue and againe Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God so that all of vs were vnder the curse and all of vs were in thrall vnto that mortall enemie of mankinde the deuill because it was impossible for vs to fulfill the Law of God But when it pleased the euerlasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to condemne sinne in the flesh then this thrall vnto Satan this curse of the Law this yoke of the Law which neither we nor our fathers were able to beare was taken from our shoulders for that which the Law required of vs but which was impossible for vs to performe Rom. 8.3 that Christ Iesus himselfe fulfilled in our flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse and by the vertue of his resurrection die vnto sinne and liue vnto righteousnesse and acknowledging our owne wants and imperfections doe studie and endeuour daily more and more to liue righteously and soberly and godly in this present world this is the perfection which Christ requireth of vs. A blessed sending of such a Sonne and a blessed birth of so sweet a Sauiour worthy to be celebrated by a perpetuall remembrance for euer The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs and his comming into the world in the similitude of sinfull flesh was the ioyfullest comming that euer was so ioyfull that an Angell from heauen brought the tidings thereof and therein of great ioy that should be to all people that a multitude of heauenly souldiers praised God thereat and said Glory be to God in the high heauens and peace in earth and towards men good will that certaine wise men came then from the East Country to worship him that the shepheards when they had seene the babe with his mother published abroad the thing that was told them by the Angell of that childe that Simeon taking him in his armes praised God and said Lord now lettest thou thy seruant depart in peace c. and that Anna spake of him to all that looked for redemption in Ierusalem Of which most â—oyfull birth wee at this time doe celebrate a most ioyfull remembrance and should so celebrate it euen as these holy Saints of God did not in excesse of banquetting and feasting not in immoderate gaming and sporting not in idlenesse or wantonnesse but in honouring of his name in singing vnto him praise and thanksgiuing and in telling of his saluation from day to day So did they celebrate his birth as wee haue heard and so should wee celebrate the remembrance of his birth All other celebration is rather an heathenish imitation then any religious obseruation Let vs therefore as at all other times so at this time sound out his praises in the middest of the great congregation who hauing fulfilled that for vs in his flesh which wee could not doth now require of vs no more then he giueth vs for he requireth of vs perfection and he giueth vs perfection not an absolute perfection but such as he requireth of vs in this life To come then againe vnto our point will we trie how wee haue profited in the schoole of Christ and vnto what perfection wee are growne Sift the points and see If wee haue faith in Christ Iesus whereby wee take hold of his righteousâ—esse if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne and the life of righteousnesse if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection and if thereupon wee labour to increase in holinesse and righteousnesse with all godly increasing then haue wee well profited in the schoole of Christ and then are wee growne vnto good perfection For as I told you before this is the substance of that perfection which God requireth of vs in this life Howbeit this withall wee must note that there be degrees in this perfection for when by Gods mercy we are come so farre that the spirit beareth witnesse vnto our spirit that in some measure we haue attained vnto all these points of Christian perfection yet may we not here stand still but we must goe forward from grace vnto grace Vntill wee come vnto the marke at our races end wee must runne forward and daily grow from perfection to perfection We must labour daily to increase in faith that we may daily
of the Lord yet haue I often turned out of the way of his commandements though I haue affected the things which are aboue yet haue mine affections beene too much diuided betweene the things which are aboue and the things which are on earth Well let not thy soule be troubled nor feare Doest thou see and know and acknowledge thus much Dauid saith that he confessed his sinne vnto the Lord Psal 32.5 and so he forgaue the punishment of his sinne Feare not then but that he who hath opened thine eyes to see and thy heart to acknowledge thy weaknesse and imperfection will pardon this weaknesse and imperfection whatsoeuer it is Againe feelest thou some seedes some beginnings of these things in thee Who is it that hath sowen and begun these things in thee Euen that God that hath said I will not faile thee nor forsake thee and therefore will performe that good worke which hee hath begun in thee vntill the day of Iesus Christ and will cause those holy seedes to bring forth their fruit in due season Yea comfort thy selfe herein if it be with thee as thou sayest that thy conuersation hath beene in heauen For art thou sorrie that thou hast more minded earthly things then thou shouldest that tentations haue so nighly surprised thee that thou hast so often turned aside from the law of thy God that â—hine heart and affections of thy soule haue beene more diuided twixt heauen and earth then they should And doest thou deâ—iâ—e in thy soule daily more and more to be weyned from â—â—â—nding earthly things to be strengthned against tentations â—o be conformed in thy will vnto Gods will and to walke with â—hy God with a perfect heart This also is a sure token that â—hy conuersation is in heauen for where the perfection of that which should be is wanting there an holy desire and affection vnto that which should be is accepted If therefore in searching out thy heart and thy reines for the triall of these points thou finde it to be with thee as thou sayest thou hast great cause of comfort and ioy in the spirit But if in triall it appeare that as thou hast liued in the flesh so thou hast walked after the flesh neglecting the Law of God yeelding thy selfe captiue vnto the law of sinne setting thine affections on the things which are on earth and neuer minding the things which are aboue then surely thou art a stranger from the life of God and the way that thou walkest leadeth vnto hell Looke therefore well vnto it and let euery man haue that care of his wayes that howsoeuer hee liue here in the body yet in minde and affection he may haue his conuersation in heauen And to this end weyne your selues daily more and more from the loue care of these earthly things He that weepeth through aduersitie 1 Cor. 7.30 let him be as though hee wept not he that reioyceth through prosperitie let him be as though hee reioyced not hee that buyeth as though he possessed not hee that vseth this world as though he vsed it not 31. for the fashion of this world goeth away and all things in the earth are but meere vanitie Take vnto your selues the whole armour of God wrestle harder and harder daily against all tentations and assaults of the Deuill fight a good fight stand fast quit your selues like men resist the Deuill and hee will flie from you Conforme your wils daily more and more vnto Gods will yeeld your selues daily more and more to bee gouerned by his lawes order your steps so heere in his waies as hauing right into that City whereof also ye shall haue possession And though yee liue heere in the flesh yet ascend in heart in minde and in soule into heauen let your thoughts and desires and affectâ—ons bee setled there your faith your hope and your louâ— let them bee rooted and grounded there And then amongâ—â— other benefits this shall not be the least that death shall noâ— come hastily vpon you yea yee shall chearefully thinke vpoâ— death death shall be vnto you an aduantage and when thâ— will of God is yee shall desire to bee loosed and to bee witâ— Christ to remoue out of the body and to dwell with thâ— Lord. For what is the cause why wee so feare death why weâ— are so loth to die Here it is because in the dayes of our flesh we haue not had our conuersation in heauen Our mindeâ— were set vpon earthly things and therefore we are loth to parâ— with them We neuer fought against any tentation nay thâ— strong man possessed vs in such peace that wee neuer knew what tentation meant and therefore wee know not where to liue better then here We regarded not to submit our selues to the lawes of God to be gouerned by them and therefore wee shrinke at death for feare of a iudgement We neuer ascended into heauen in our hearts or soules wee neuer raised our thoughts our desires or our affections so high wee neuer tasted in our selues any sparkle of those ioyes which are prepared to be shewed in the last time and therefore wee long not after heauen but we rather loue to liue here on earth These are the things I say that make vs shrinke at death and loth to die Let vs then hearken vnto these words of exhortation and let vs haue our conuersation in heauen If we shall then shall death be welcome vnto vs and wee shall accept it as the end of our pilgrimage and as the way to our abiding Citie Ierusalem which is aboue and vnto Christ which is our life For the more we ascend while we are in the body in our soules and spirits in our meditations and desires in faith and hope into heauen the more will wee desire to remoue out of the body that we may for euer dwell with the Lord and therefore we will the more cheerefully open vnto death when hee knockes at our doores I heare that the example of this our sister may be a good prouocation to stirre you vp vnto these things for they that were with her giue her this testimonie that in this time when the Lord had laid his hand vpon her she quickly set apart all minde of earthly things patiently â—â—bmitted her selfe vnto the will of the Lord willingly set her â—ections on the things which are aboue and desired nothing more then to heare and thinke of her Lord and God her Saâ—iour and Redeemer I beseech almightie God the Father of our Lord Iesus Christ that both her exampâ—e and the words â—hich ye haue heard this day with your outward eares may so preuaâ—le with you that in this life ye may walke as citizens of the heauenly Ierusalem hauing your conuersation in heaâ—en weyning your selues from the world and the things that â—â—e in the worâ—d manfully fighting against all tentations and assaâ—lts of the deuil conforming your selues in all obedience vnto the lawes of his kingdome and while ye
to lay them out then to our masters aduantage let vs alwaies in all th ngs seeke the honor and glory of Christ Iesus and let vs not dare to seeke out owne ease or pleasure or profit or honor more then the things of Christ Iesus let our ministration which we haue receiued of our master Christ Iesus be most precious in our eyes and let not our liues be deare vnto vs to spend them in his seruice Thus indeed shall we be rightly entituled vnto the seruants of Christ Iesus in respect of our ministery and thus shall we well discharge that duty whereof this title may sufficiently remember vs. The second thing which I obserue from this title wherevnto Paul and Timothy are entituled is the great honor and dignitie vouchsafed vnto the ministers of the gospell of Christ Iesus For what greater honor and dignity then this to be the seruants of Christ Iesus the Sauiour of the world the mighty God the King of glory the prince of peace the great bishop of our soules the euerlasting high priest of our profession and that in that seruice to beare his name before the Kings and Princes and great men of the earth to be his Ambassadors to declare his will vnto his people to be his stewards to giue euery man their portion of meat in due season Let a man saith the Apostle 1 Cor. 4.1 so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And how can a man be better esteemed then if he be so thought of Againe we saith the Apostle are ambassadors for Christ What for Christ what honor is this 2 Cor. 5.20 To be Ambassadors for a mortall Prince is such an honor as not many great men are vouchsafed vnto What honor then is it to bee ambassadors for Christ the King of Kings and Lord of Lords which all the ministers of the gospell are And when the Lord told Ananias that Paul was a chosen vessell vnto him Act. 9.15 to beare his name before the Gentiles and Kings and children of Israel in effect he told him that he had called him vnto the greatest honor among the sonnes of men And yet this is the honor of all them that serue him in the ministerie of the gospell Which honor if he knew that will needs be the vicar of Christ on earth then why doth he not rest satisfied with this honor to be the seruant of Iesus Christ in the ministery of the gospell of Iesus Christ but he must be the supreme head ouer all persons vpon earth so that Kings and Princes must lay downe their Crownes at his feete and be deposed and disposed of at his pleasure Howsoeuer he know it or know it not if it be knowne amongst vs why is it that we are made as the filth of the world and the off-scowring of all things The calling of a Minister what more base and contemptible amongst men and yet what calling indeed more high and honorable Whose person more maligned and disgraced then the person of the Minister and yet whose more to be reuerenced and countenanced Well howsoeuer commonly we be thought of we are the seruants of Iesus Christ in the ministery of the gospell for your sakes and as though God did beseech you through vs we pray you in Christs steed that yee be reconciled vnto God And howsoeuer yee thinke of vs yet thinke as yee ought of the word of your saluation which we bring vnto you and receiue it from vs not as the word of man but as it is indeede the word of God which is able to make you wise vnto saluation The fourth thing which I note is in the persons of them whom he saluteth and vnto whom he writeth The persons generally are all the saints in Christ Iesus which are at Philippi euen the whole Church of Philippi so many as were baptized into Christ Iesus Whence I obserue what ought to be the studie euen of the whole Church militant which is to be saints in Christ Iesus that such as they are in outward profession such they may bee in truth and in deed through the power of the of the spirit of sanctification in the inner man Now we are so many as are baptized into the name of Christ Iesus by an outward profession saints and holy our baptisme so witnessing our holy profession as circumcision did the Iewes It is then another holinesse wherevnto we are to giue all diligence then this sacramentall holinesse euen an inherent holinesse that being sanctified throughout both in our soules and in our bodies we may be blamelesse vnto the comming of our Lord Iesus Christ We must studie to be holy in all manner of conversation euen as he which hath called vs is holy denying vngodlinesse and worldly lusts and liuing soberly and righteously and godly in this present world And here vnto we doe binde our selues as it were by solemne vow and obligation in the presence of the Church when we are sacramentally sanctified by baptisme promising there to forsake the deuill and all his workes constantly to beleeue Gods holy word and obediently to keepe his commandments So that thenceforth as the Apostle often exhorteth we should walke not after the flesh but after the spirit we should crucifie the flesh with the affections and the lusts and walke in the spirit in newnesse of life we should cast off the old man which is corrupt through the deceiuable lusts and put on the new man which after God is created in righteousnes and true holinesse in a word we should die vnto sinne and liue vnto God Otherwise how is our baptisme the washing of the new birth vnto vs and the renuing of the Holy Ghost Sacramentally it is but effectually it is not vnlesse by the power of the spirit of sanctification the body of sinne be destroyed in vs that it may not reigne in vs and the life of God be renued in vs that we may liue vnto God in Iesus Christ our Lord. Neither doth it indeed at all profit vs to be sealed outwardly with the seale of an holy profession vnlesse by the power of the spirit we be sanctified in the inner man to lead our liues in all godlinesse and holinesse for vnto these onely Christ Iesus is made of God wisdome and righteousnes and sanctification and redemption and these onely are made partakers of that imputed holines which properly is in Christ Iesus and is imputed vnto them which are in Christ Iesus And this is it which indeed makes vs holy and saints in Christ Iesus Our inherent holinesse is vtterly vnperfit full of vnholinesse and all shall be perfit in the heauens Yet is it so accepted with God thorow Iesus Christ our Lord that hauing it his is imputed vnto vs whereby we are made Saints in Christ Iesus So that if as we are called and as by outward profession through baptisme we are Saints in Christ Iesus so we will truly be Saints in
Christ Iesus We must follow after holinesse and be filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God this inherent holinesse onely being the pledge and seale of that imputed holinesse whereby we are most truly Saints in Christ Iesus A good lesson for all them to meditate vpon that are baptized into the name of Christ Iesus but whereon it may well seeme that a great many of vs neuer thinke For if we did could it be that we should so wallow in sin and drinke iniquitie like water as we doe that wee should so defile our selues with adulterie fornication vncleannesse wantonnes hatred debate emulations wrath contentions enuy theft murther drunkennes gluttony pride lying swearing and the like as we doe that we should so profane the Lords Sabboths so decline from the works of the spirit and so delight our selues in the works of the flesh as we doe Know yee not saith the Apostle Rom. 6.3 that all we which haue beene baptized into Iesus Christ haue beene baptized into his death that like as Christ was raised vp from the dead by the glory of the father 4. so we also should walke in newnes of life Surely either we know it not or remember it not and whether soeuer it be it argueth that we are not the men that we should be Beloued sinne and saints sort not together If ye suffer sinne to reigne in your mortall bodies well may the filth of the flesh be put away through the outward washing but yee are not indeed of the communion of Saints because not washed by the spirit in the spirit of your mindes Let no man therefore deceiue himselfe Either yee must be Saints in Christ Iesus or else yee belong not to his kingdome And if yee be Saints then may ye not suffer sin to reigne in your mortall bodies Flie therefore from sinne as from a serpent and follow after peace with all men and holinesse without which no man shall see the Lord. So shall yee not onely be of the number of them that are called Saints through the body of their outward profeshon but yee shall be indeed Saints in Christ Iesus LECTVRE II. PHILIP I. With the Bishops and Deacons Vers 2. Grace be with you and peace from God our father and from our Lord Iesus Christ IT remaineth now that we come vnto the persons saluted more particularly which are the Bishops and Deacons at Philippi Where by Bishops he meaneth the ministers and teachers there which laboured in the word and doctrine For that the word must needs so signifie in this place appeareth because he speaketh of many Bishops in one Church and City And so frequently it signifieth in the new Testament as easily may be seene by looking into those places where this word is vsed Afterward the name of Bishop came to bee a distinct title of men more eminent in the ministerie as now it is By Deacons also the Apostle I take it meaneth those that by their office were to receiue to distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordained in the Church Act. 6.5 and such as are described by our Apostle 1 Tim. 3.8 c. for albeit the word here vsed haue likewise other significations in the new Testament yet here the distinction of Bishops and Deacons sheweth that by Deacons are ment such as attend on distribution not on teaching or exhortation Now vnto these together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie vnto him by their minister Epaphroditus Here then 1. in that the Apostle writeth as to the whole Church of Philippi so particularly vnto the Bishops and Deacons there I obserue that as admonitions exhortations instructions consolations and the like are continually needfull for the Church for the further building thereof in perfit beauty so are they likewise needfull for the ministers of the Church and all others any way interessed therein for their farther confirmation in the things that belong vnto their peace Wherevpon it was that our Apostle going bound in the spirit vnto Ierusalem called the Elders of the Church of Ephesus together and exhorted them saying Take heede vnto your selues Act. 20.28 and to all the flocke whereof the Holy Ghost hath made you ouer-seers to feede the Church of God which he hath purchased with his owne blood And herevpon it was that in his Epistles vnto Timothy and Titus he gaue them so many instructions admonitions and exhortations as he that readeth may there easily see They were ministers of the gospell set ouer their flocks and well instructed â—n the scriptures yet still the Apostle thought it needfull to warne them to arme them and to instruct them in the way of God more perfitly For he knew that Iudas the Apostle had fallen from the fellowship which he had obteined in the ministration of the Gospell Act. 1.17 18. and had purchased a field with the reward of iniquitie as also that many that labored with him in the gospell sought their owne and not that which was Iesus Christs and that many fainted and shrunke through the opposition of false Teacherrs Here then 1. is a good lesson for them that are greatest and most eminent in the Church I meane for the reuerend Fathers and Bishops of our Church that bee it by writing or speaking instruction or exhortation or else howsoeuer they seeke the good as of all the Saints in Christ Iesus that depend vpon them so withall of the Bishops and Deacons I meane of them that are appointed for the worke of the ministerie or for any function about the Church A better president then the Apostles they cannot haue to follow and as needfull it is now to write and speake vnto and to labour with the Pastors and Teachers of the people as then it was For many now we haue that with Demas embrace this present world but very few that with Demas returne againe vnto their former loue Nâ—y which is worse many now we haue that neuer had former loue that was good wherevnto they shou d returne men that first and last sought their ease or their pleasure or their profit or their honor but neuer reckoned to feede the flocke of God Whom as it were needfull to reforme so is it also needfull to confirme others to admonish others to encourage others And who so fit for this as they thâ—t as Paul are of greatest place in the Church 2. Hence learne you patieâ—tly to suffer yourselues to be instructed admonished and exhorted For if these things be needfull for your Pastors and Teachers how much more needfull are they for you Euen so much more as yee are lesse taught in the word then they are Whether then wee write or
also abased not as it is considered in it selfe for so it is immutable but in respect of the vaile of the flesh vnder which it was so couered that it lay hid from the first moment of Christ his incarnation to the time of his resurrection without any great manifestation of his power and maiestie therein Did he then who was both God and man thus voluntarily humble himselfe in his Godhead and in his manhood did he so abase himselfe that he would be borne in a cratch conuerse with poore fishermen eat and drinke with Publicans and sinners be baptized of Iohn be tempted of the Deuil wash his Disciples feete and as a Lambe before the shearer so not open his mouth What should this teach vs my brethren Euen willingly to submit our selues one vnto another and all of vs to decke our selues inwardly with lowlinesse or minde If abundance of wisdome and knowledge if greatnes in honor and dignitie if soueraigne power and authoritie had beene sufficient motiues and inducements for our Sauiour Christ to stay himselfe from thus humbling himselfe his name was wonderful counseller the mighty God the euerlasting father the prince of peace to him did belong all honor and glory in him were hid all the treasures of wisdome knowledge of his fulnesse haue all we receiued grace for grace yet for all this he thus humbled himselfe willingly as yee haue heard Let not therefore the conceit of wisdome and knowledge in our selues let not the conceit of our wealth and riches of our preferments and honors of our birth and friends cause vs to swell with pride of our owne gifts or to lift vp our selues aboue our brethren to disdaine our inferiors let not these be any staies why â—ere should not be in vs the same mindes that was in that â—hrist Iesus Let euery man make himselfe equall vnto them of the â—est degree and let euery man esteeme other better then himselfe â—e God resisteth the proud and giueth grace vnto the humble â—nd let this be noted touching Christ his humiliation It â—â—â—loweth And he became obedient or he was made obedient Whence I â—â—te the second point which I proposed to be spoken of to â—t Christ his obedience in his life vnto the law to fulfill the â—v For if the question be asked when and how long was â—rist obedient The Apostle answereth vsque ad mortem vnâ—â— the death not as if his death were no part of his obediâ—ce but the Apostle plainely implieth thereby that as in the 〈◊〉 of his life he was obedient vnto his Fathers will to fulfill â—e law for vs so was he obedient in his death to redeeme vs â—m death hell and the Deuill Touching his obedience vnâ—â— the law to fulfill the law the Apostle saith that when the â—nesse of time was come Gal. 4.4 God sent forth his Sonne made of a man and made vnder the law that is subiect vnto the law to fill the law And of himselfe thus our Sauiour himselfe â—aketh Mat. 5.17 thinke not that I am come to destroy the Law or the â—ophets I am not come to destroy them but to fulfill them Christ â—n was made subiect to the law and came into the world to â—â—fill the law And therefore he was circumcised the eight â—y he was represented to the Lord after the daies of Maries â—â—rification and as the text saith Luc. 2.39 all things were done for him â—â—ording to the law of the Lord. He gaue sight to the blinde â—â—de the deafe to heare the dumme to speake the lame to goe c. Es 35.5 6. â—it was so written of him He preached the Gospell to the â—re bound vp the broken hearted 61.1 2. preached deliuerance to the â—tiues set at libertie them that were bruised preached the accepâ—le yeare of the Lord c as it was so written of him He was â—uted with the transgressors though he had done no wickednesse 53.12 â—ther any deceit was in his mouth he bare the sinnes of many and â—yed for the trespassers as it was so written of him In a word â—atsoeuer was written of him in the law of Moses and in the Prophets and in the Psalmes all that he fulfilled And therefore when Iohn would haue put him backe from his baptisme he said vnto him Mat. 3.15 Let be now for thus it becommeth vs to first all righteousnesse as if he had said stay not this act of my baptizing for we must render perfect obedience vnto the Father in all things which he hath ordained Now will yee know the reason why Christ thus fulfilled the law as it was written 〈◊〉 him Gal. 4.5 The Apostle giueth it where he saith for this cause 〈◊〉 was made subiect vnto the law that he might redeeme them when were vnder the law Rom. 8.4 or as the same Apostle saith that the rightâ—ousnesse of the law might be fulfilled in vs which walke not after the flesh but after the spirit .i. that his fulfilling of the law in oâ— flesh might be imputed for righteousnes vnto the children oâ— his kingdome as well as if they had fulfilled the law in the owne persons For when as the same Apostle there speakeâ—â— by reason of our sinnefull flesh we were not able to fulfill the law and therefore must needs perish by the law then God sâ—â—ding his owne Sonne in the similitude of sinnefull flesh maâ—â— him obedient vnto the law that his fulfilling of the law mighâ— be imputed for righteousnes vnto vs which beleeue in Christ Iesus whom he hath sent and walke not after the flesh but are the spirit Againe the worke of our redemption consisted not onely in Christ his sufferings and death but in his fulâ—â—ling of the law also For the sufferings and death of Chriâ—â— considered apart from his legall obedience onely takes aâ— the guilt and punishment frees man from death and make him of a sinner to be no sinner but that he may be fully reconciled to God and accepted as righteous to life euerlasting this legall obedience of Christ must bee imputed vnto vâ— Witnes the Apostle Rom. 3.19 where he saith As by the disobedience of 〈◊〉 man many were made sinners so by the obedience of one shall 〈◊〉 be made righteous where speaking generally of obedience bâ— meaneth Christ his whole obedience which in all his life time he performed For as in the disobedience of Adam there 〈◊〉 transgressio legis vnde facti sumus peccatores sic in obedience Christi fuit impletio legis vnde sumus iusti the transgressneâ— the law whereby we are made sinners so in the obedience of Châ—â— there was the fulfilling of the law whereby we are made iust And therefore that he might be made of God vnto vs perfect iustication and redemption besides that he suffered and died for â—s that he might free vs from sinne and death he also fulfilled â—he law for vs that so we might be made the righteousnesse
of â—od in him Here then is an exceeding great comfort for euery faithfull Christian soule Christ hath fulfilled the law for vs and his â—bedience vnto the law is now made our righteousnes so that â—ow there is no condemnation vnto them that are in Christ â—esus Whatsoeuer the law required of vs all that he hath â—ulfilled in his owne person that so the righteousnes of the â—aw which was impossible for vs to performe might be imâ—uted vnto vs and we deliuered from the bondage of the â—aw He made himselfe subiect vnto the law that by fulfilling â—f the law for vs he might free vs from all feare of condemnaâ—ion by the law Doth then the law present before thine eyes 〈◊〉 curse and condemnation if thou doest not continue in all â—hings that are written in the booke of the law to doe them â—nd doth thine owne conscience tell thee that in many things â—hou hast offended and many waies thou hast transgressed â—he law of thy God Be not troubled nor feare Cast thy â—urthen vpon Christ Iesus He hath fulfilled the law not for himselfe but for thee that his obedience might be imputed for righteousnesse vnto thee Againe knowest thou that nothing that is vnpure or vncleane hath at any time entred into Gods sight and wouldest thou be presented pure and vnblameable before him in that day Here is the garment of thy elder brother Christ Iesus in this his obedience thou shalt appeare righteous before thy God in that day Thine owne obedience thine owne works thine owne righteousnes seeme it neuer so great and goodly must vanish as a morning cloud in that day for euen thy best righteousnesse is but as the menstruous cloathes of a woman as the Prophet speaketh The cloke where withall thy nakednes must becouered is the righteousnesse of Christ Iesus which righteousnesse is made thine owne if thou by a true and liuely faith lay hold on him where he sitteth at the right hand of the Father in the highest places What greater comfort can there be vnto thine afflicted soule then this both to be deliuered from the curse of the law for not keeping it and to be presented pure before thy God a that day And all this comfort thou maiest haue by this obedience of Christ Iesus And as this obedience of Christ Iesus vnto his Fathers wiâ—â— to fulfill the law for vs may iustly minister this comfort vnto vs so may it further teach vs to yeeld all obedience vnto the will of our heauenly Father For howsoeuer we be freed from the condemnation of the law because Christ hath fulfilled the law for vs yet are we not freed from the performance of our obedience vnto the morall law of God but euen by thâ—â— example of our Sauiour Christ we are more straitly tied therevnto 1 Joh. 2.6 For he that saith he remaineth in Christ ought euen so to walke as he hath walked in all humilitie and in all obedience to his heauenly Fathers will He that saith he knoweth God and keepeth not his commandments 4. is a liar and the truth is not in hiâ—â— but he that keepeth his word in him is the loue of God perfect indeed and hereby we know that we are in him and that we loue him if â—e keepe his commandements 5. As therefore Christ walked in the law and performed all obedience vnto his Fathers will so remember thou to walke with thy God and to keepe his commandements with thine whole heart Beware that thou dissemble not beware that thou present not thy selfe in the assembly of Gods saints to heare his word or to receiue his holy sacrament either for fashions sake or for feare of the law onely to saue thy purse for so thou purchasest vnto thy selfe a fearefull iudgement Beware how thou dalliest with thy God for he seeth not as man seeth Well thou maiest dissemble with man but he searcheth the heart and the reynes and he knoweth all thy thoughts long before they be conceiued by thee Let thy heart be sound with thy God and his commandements let them be in thy heart to doe them And so much of Christ his obedience It followeth And became obedient euen vnto the death His death being likewise a part of his voluntarie obedience vnto his Fathers will for both in fulfilling the law and in suffering death for vs he shewed his obedience vnto his Father and wrought the works of our redemption Here then is the third doctrine touching Christ which I proposed to be obserued which is touching his death vnder which name I vnderstand not onely the separation of his soule from his bodie but all the paines and agonies which he suffered both in soule and bodie For as it was written of him He bare our infirmities Esay 53.4 and caried our sinnes he was wounded for our transgressions he was broken for our iniquities he made his soule an offering for sin the chastisement of our peace was vpon him and with his stripes we are healed as thus I say it was written of him so thus he suffered and was obedient vnto the death Will you then see what manner of death Christ suffered He suffered not onely a bodily death and such paines as follow the dissolution of nature but he suffered likewise in his soule the wrath of God for the sinnes of the world lying so heauy vpon him that it wounded his flesh and his spirit also as the scripture speaketh euen to death For if he had suffered no more but in bodie then he ouercame no more but a bodily death and then were our state most miserable but our sinnes hauing deserued not the bodily death onely but euen death both of body and soule by the death which he suffered he ouercame death and the power of it both in our bodies and in our soules Whence was it that when his death approched he began to be in sorrow and heauinesse Whence was it that he said vnto his Disciples my soule is very heauy euen vnto the death Whence was it that so often he fell on his face and praied that if it were possible that cup might passe from him Whence was it that an Angell appeared from heauen vnto him to comfort strengthen him Whence was it that as he praied his sweat was like drops of bloud trickling downe to the ground Was not this and all this euen from the paines which he felt in his soule by reason of the wrath of God against sinne Can we thinke that all this came to our Sauiour Christ for feare of a bodily death Haue his seruants that receiue of his fulnesse so despised this death of the body that either they wisht for it to be with Christ or reioyced in the middest of it before the persecutor and did our Sauiour himselfe so feare and tremble at the remembrance of it Did the Apostles sing in prison and reioyce when they were whipt and scourged Did Paul glory in the tribulations which he suffered and did our
minde of Christ his resurrection so to awaken them â—rom the dead sleepe of sinne vnto holinesse of life More â—laine to this purpose is that of the same Apostle where he thus saith Rom. 6.4 We are buried with Christ by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father so we also should walke in newnesse of life In which words most plainely ye may see how the Apostle presseth the similitude of Christ his resurrection to proue that we ought to walke in newnesse of life But in this place most worthy our consideration it is how the Apostle maketh Baptisme a resemblance of Christ his death and resurrection and so by an argument from our Baptisme proueth that we ought to walke in newnesse of life By baptisme saith the Apostle we are buried with Christ into his death that at he died for sinne so we by the power of his death should die vnto sinne againe in baptisme we are baptized into Christ his resurrection that as he was raised againe from death vnto life so we should rise from sinne wherein we are dead vnto newnesse and holinesse of life Want yee then motiues to perswade you vnto newnesse of life Behold Christ is risen againe behold we are baptized into Christ his death and resurrection therefore we ought to walke in newnesse of life Art thou then a Christian and yâ—â— wantest thou proofe that thou oughtest to walke in newnesse of life Looke backe into thy Baptisme Wast thou not there visibly receiued into the Church of Christ and communion of Gods saints Wast thou not there sacramentally adopted into the number of the sonnes of God Was not there thy name registred amongst the children of the most high Diddest thou not there receiue presse money to fight vnder the banner of Christ Iesus Diddest thou not there promise vnto the Lord thy God in the congregation of his Saints to forsake the world the flesh the Deuill Did not thy God there make a couenant with thee that he would be thy God and thou againe with him that thou wouldest be his childe Wast thou not there sacramentally borne againe of water and of the spirit as at the first thou wast naturally borne of flesh and of bloud In a word wast thou not baptized into Christ Iesus euen into Christ Iesus dead and risen againe from the dead Wast thou not baptized into Christ his death that thou mightest die vnto sinne Wast thou not baptizeâ— into his resurrection that thou mightest liue vnto God Yeâ— men and brethren if you looke backe into your baptisme yee â—hall finde euery of these things true in euery one of you And â—herefore we bring litle children to be baptized that here they may receiue the seale of that great couenant whereby God is â—heir God and they his people that here they may be visibly â—eceiued into the Church adopted into the sonnes of God â—egistred amongst his children and receiue as it were presse-money to fight vnder the banner of Christ Iesus against the world the flesh and the Deuill that here they may be baptiâ—ed into Christ Iesus euen into the death and resurrection of Christ Iesus And want we yet a sufficient reason to perswade â—s vnto newnesse and holinesse of life Surely we want no â—ufficient reason to perswade vs but yet this reason is not suffiâ—ient to perswade vs and preuaile with vs. The Ministers of God may lift vp their voices and cry daily Eph. 5.14 Awake thou that â—eepest and stand vp from the dead and Christ shall giue thee life They may cry till their hearts bleede within their bodies nay â—hey may cry till the breath goe out of their bodies Know yee â—ot that all yee that are baptized are baptized into Christ his death and into Christ his resurrection that yee might die vnto sinne â—nd liue vnto God But who doth heare Whose hearts are â—o pricked that they cry Men and brethren what shall we doe Sound a trumpet in a dead mans eares he moues not he â—eares not And surely so dead are we in our sinnes that how â—owde and often soeuer the trumpet of Gods voice sound vnto vs a retrait from sinne and wickednes vnto newnesse and â—olinesse of life yet we heare it not we are not at all moued â—herewith O my brethren the very meditation of our bapâ—isme with our selues and the seeing of the same administred vnto others should sufficiently preach vnto vs mortification â—rom dead workes and sanctification in holinesse of life â—specially baptisme being so notable a resemblance of Christ â—is death and resurrection as that it doth most liuely repreâ—ent vnto vs 1. our remission of sins by the death of Christ â—n that our soules are so clensed by the spirit from the filthines â—f sinne euen as the filth of the bodie is washed with water â— our regeneration and new birth by the power of his resurâ—ection in that after the washing by the spirit wee rise againe cleansed by the same spirit Let these things men and brethren sinke deepe into your soules Let the meditation of your baptisme call to your remembrance the death and resurrection of Christ and let all these stirre you vp vnto neâ—nesse and holinesse of life that as he was exalted rising from death vnto life so yee may be exalted rising out of your sâ—â—â— to liue in righteousnes and true holinesse The second thing which Christ his resurrection may teach vs is that our bodies also howsoeuer they be turned into duâ—â— torne of beasts or deuoured of fishes yet shall rise againe at that day For his resurrection is a most certaine and sure pledge of our resurrection and therefore is he called the first fruits of them that sleepe because as in the first fruits which were offered by the law 1 Co. 15.20 all the rest of the corne was sanctified so in Christ his resurrection we haue a most sure pledge of our resurrection But yet this withall thou must note that vnlesse thou haue part in the first resurrection thou shalt neuer haue part in the second .i. vnlesse thou first in this life rise from sinne in newnesse of life thou shalt neuer rise againe after this life into glory but onely vnto euerlasting condemnation which is called the second death Vnto you therefore I say as Paul spake to the Romanes If the spirit of Christ that raised vp Iesus from the dead dwell in you Rom. 8.11 then he that raised Christ from the dead shall also quicken your mortall bodies And by this yet know that the spirit of Christ dwelleth in you if yee mortifie the deeds of the flesh by the spirit and walke after the spirit iâ— newnesse and holinesse of life O striue to haue your second resurrection into glory assured vnto you by your first resurrection in newnesse of life Blessed and holy is he that hath pâ—â— in the first resurrection Apec 20.6 for on such the second death hath no
heart To thinke a good thought this is from the Lord for wee are not sufficient of our selues to thinke any thing as of our selues but all our sufficiencie is of God To will and desire that which is good and to doe that which is good is likewise from the Lord for it is God that worketh in vs both the will and the deed So true is that of our Sauiour Ioh. 15.5 Without mee yee can doe nothing Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good vnlesse we be assisted by grace but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit The summe of this point is that the fruits of the spirit in vs are altogether from the spirit euen as the fruits of the flesh are altogether from the flesh Doest thou then at any time feele any good motions of the spirit within thee any desire to flie that which is euill and to doe the thing that is good Is thine heart enlarged to runne the way of Gods commandements and to glorifie thy Father which is in heauen Are the bowels of thy compassion opened towards thy poore brethren to releeue the necessities of Gods Saints It is God that worketh in thee all these and whatsoeuer is like vnto these and they are so many testimonies vnto thee of Gods holy spirit dwelling within thee Acknowledge therefore Gods mercy towards thee who when thou wast in thy bloud said vnto thee Ezek. 16.6 thou shalt liue that is who when thou wast dead in sinnes and trespasses and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen hath quickned thee by his spirit and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight Glorie not in any good thing that thou hast as though thou hadst not receiued it For when thou wast as vnable to will or to doe any thing that is good as the dead man is vnable to exercise any function of life then did hee circumcise the foreskinne of thine heart and did not onely worke in thee a power to will and to doe the thing that is good but gaue thee also grace both to will and to doe the thing that is good Glorie therefore in thy God let thy soule reioyce in him and let his praises be euer in thy mouth He it is that filleth thy heart with good desires and hee it is that directeth thy steps in the way wherein thou shouldest walke and which leadeth vnto life And why doth he shew such mercy on vs Euen of his good pleasure Euen of his good pleasure Wee haue heard that it is God that worketh in vs both to will and to doe that which is good And why doth he so That God may be all in all and all the glory of out saluation may be wholly his The Apostle telleth vs that this he doth euen of good pleasure it so pleaseth him and howsoeuer the cause or this his pleasure be hidden from vs yet it is good and iust hee doth it euen of his good pleasure Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ Eph. 1.4 before the foundation of the world And why The Apostle telleth vs he did it according to the good pleasure of his will 5. He hath opened vnto vs the mysterie of his will And why This also he did according to his good pleasure He hath made vs accepted in his beloued Eph. 19.6.7 by whom wee haue redemption through his bloud And why This also is according to his rich grace He hath wrought in vs both to will and to doe the things that belong vnto our peace And why Euen of his good pleasure Wilt thou then know why God hath chosen thee and refused him why hee hath made thee a vessell of honour and him a vessell of dishonour why he hath taken away the hardnesse of thy heart and suffereth him still to walke in the hardnesse of his owne heart why he hath sanctified thy will and left him in the frowardnesse of his owne will Hee hath not done these things for any good thing which hee saw in thee or for any goodnesse which hee foresaw would be in thee not for thy birth wealth sex or condition but euen of his good pleasure for looke into the whole booke of God still thou shalt finde that the last and great cause of all our good is his grace his mercy his loue his purpose his will the purpose of his will his good pleasure the good pleasure of his will And when thou commest hither here thou must stay thy selfe and crie with the Apostle O the depth of the riches both of the wisdome and knowledge of God c. Rom. 11.31 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour and another to dishonour who shall question further with him when this answer is once giuen It was his pleasure euen the good pleasure of his will Is there then nothing in vs to moue him but is it euen of his good pleasure that he saueth vs and that he doth so great things for vs O what great thankfulnesse what dutifulnesse what obedience ought this to stirre vs vp vnto The greater that the gift is and the freer that it is the more it ought to stirre vs vp vnto these duties Now what greater gift than our saluation and all the meanes thereunto And how could this gift be more free than to haue it giuen vs euen of his good pleasure without respect of any thing that was or might be in vs Let vs then with all thankfulnesse yeeld all obedience vnto this so mercifull a God who hath done so great things for vs euen because his good pleasure was such Hee hath giuen vs all let him haue the glory of all Neither can we attribute too much vnto him neither can wee detract too much from our selues Whatsoeuer good thought whatsoeuer good desire whatsoeuer good deed is in vs he of his good pleasure hath wrought it in vs and he is to be glorified in it and for it Other fountaine of our good there is none and therefore all the praise and honour and glory thereof is due vnto him alone LECTVRE XXXV PHILIP 2. Verse 14.15 Doe all things without murmuring and reasonings that yee may be blamelesse and pure and the sonnes of God without rebuke c. HItherto then wee haue spoken of that humble obedience which wee following the example of Christ his humilitie and obedience ought to yeeld vnto our God in all holinesse of conuersation Now followeth another branch of the Apostle his exhortation vpon the same ground of Christ his humilitie and obedience and this is vnto an humble and
he hath chosen and adopted before the foundation of the world and his decree is beyond all degrees of comparison more vnalterable and vnchangeable than are the lawes of the Medes and Persians Yet such are the mercies of our God towards vs that howsoeuer wee can helpe nothing vnto our election or vnto our adoption into the sonnes of God yet may wee know whether we be elected whether we be the sonnes of God and besides we may giue proofe thereof vnto others And hereunto it is that wee ought to giue all diligence and to bend our selues and our whole studies that it may appeare both vnto our selues and vnto others that we are the sonnes of God A studie whereunto the comfort which thence may arise may be a sufficient inducement vnto any For wherein should wee rather labour than in that wherein wee may take the greatest comfort Or wherein can we take so great comfor as in this that wee know that we are and that it doth appeare vnto others that wee are the sonnes of God Herein alone is sound ioy and comfort and without this what can there be else but restlesnesse of thoughts and disquietnesse of minde Yea but you will aske mee how this may appeare either vnto our selues or others that wee are the sonnes of God I answer out of the Apostles euen by walking without rebuke in the middest of a naughtie and crooked nation by the fruits of the spirit shewing themselues in the holinesse of our conuersation Rom. 8.14 For as many as are lead by the spirit of God they are the sonnes of God Now who are they that are lead by the spirit of God Euen they that by the power of the spirit of sanctification mortifie the deeds of the body as there the Apostle sheweth and bring forth the fruits of the spirit So then they which walke not after the flesh but after the spirit flying from sinne as from a Serpent and being zealous of good workes they haue an infallible testimonie that they are the sonnes of God and heires of eternall life Hereby then wee our selues know that wee are the sonnes of God euen by the fruits of the spirit which hee hath giuen vs. And therefore Peter in the place before alleadged Giue diligence to make your calling and election sure immediately addeth For if yee doe these things that is if yee bring forth those fruits mentioned before ye shall neuer fall Where the Apostles plainly sheweth that the way to confirme our election vnto our selues is by the fruits of the spirit which he hath giuen vs. Hereby likewise wee make it apparant vnto others that wee are the sonnes of God if wee walke in those good workes which God hath ordained vs to walke in And therefore our Sauiour Christ exhorteth vs saying Let your light so shine before men Mat. 5.16 that they may see your good workes and glorifie your Father which is in heauen euen him whose sonnes they shall know you to bee by those good workes which they shall see you doe So that as the end wherefore wee were predestinate to bee adopted into the sonnes of God through Iesus Christ was that wee should be holy and without blame before God in loue so the meanes whereby wee are declared both to our selues and others to be the sonnes of God is our holy conuersation and walking without rebuke in the middest of a naughtie and crooked nation When therefore I say that we ought to giue all diligence that we may appeare to be the sonnes of God the meaning is that we ought to be holy in conuersation and without blame in the middest of a naughtie and crooked nation that so it may appeare that wee are the sonnes of God Yea but here againe it will be said where is he that is holy in all manner of conuersation And who is he that walketh without rebuke amongst the sonnes of men And therefore how can it appeare by the note of our sanctification that we are the sonnes of God I answer that howsoeuer our sanctification here in this life be so vnperfit that we cannot be holy in all manner of conuersation or walke without rebuke amongst the sonnes of men yet if we striue and labour if we studie and endeuour to be holy without blame and to walke as the sonnes of God amongst the sonnes of men hereby it doth and may appeare that we are the sonnes of God If we hate the sinnes of vnfaithfulnes and let no such cleane vnto vs if we suffer not sinne to reigne in our mortall bodies but striue to subdue the flesh vnto the spirit if we flie the corruptions which are in the world through lusts and studie to liue soberly and righteously and godly in this present world if wee long and thirst after those things that belong vnto our peace and can in the needfull time of trouble come vnto our God and cry Abba Father hereby it doth and may appeare that we are the sonnes of God The godly strife against sinne and carefull desire of walking in the waies of God without rebuke they are the sure and vndoubted stampes of the spirit of our adoption into the sonnes of God and the certaine fruits of that spirit whereby we are sealed vntill the redemption of the possession purchased vnto the praise of his glory If thou desire further proofe of these things looke into the holy scriptures and they shall instruct thee sufficiently herein Mat. 5.6 Blessed saith our Sauiour Christ are they that hunger and thirst after righteousnesse Where our Sauiour sheweth that not they alone which are righteous but they also which hunger and thirst after righteousnes are blessed and consequently the sonnes of God So we read that Abrahams willingnes to offer vp his onely begotten sonne Isaac for a burnt offering vnto the Lord Gen. 22.12 was accepted with God for as sure a proofe of his faith and obedience as if he had offered him vp indeede Insomuch that in regard of his willingnes thereunto the Apostles plainely say that he did offer vp Isaac when he was tâ—ied Heb. 1â— 17 Iam. 2.21 So litle difference the Holy Ghost putteth betweene the will and the deede when the will is inclined vnto that which is good 1 Chro. 28.2 The like may be said of Dauids willingnesse and desire to build a Temple vnto the Lord. He builded it not yet his purpose and desire to haue builded it was accepted with God And generally this is true that the will and desire is accepted with God as the deede so that the will and desiâ—e and indeuour to walke in the waies of God without rebuke doe plainely sâ—ew vs to be the sonnes of God and are accepted with God as if we walked holy and without blame The like is to be said of striuing against sinne that euen the very striuing against sinne doth plainely shew vs to be the sonnes of God For proofe whereof what neede any other than that example of the
blessed Apostle Paul who hath registred such a dangerous fight in himseâ—fe betweene the flesh and the spirit that it made him cry out O wretched man that I am Rom 7.24 who shall deliuer me from the bodie of this death And yet because in his inner man and in his spirit he delighted in the law of God he addeth immediatly in the next words following 25. I thanke my God through Iesus Christ our Lord to shew that in the strife the flesh tooke the foyle he by the power of his Lord Christ did stand The assaults of the flesh made him to cry O wretched man c. and the conquest of the spirit made him to adde I thanke God c. Such a strife fight the blessed Apostle had in himselfe and such a strife fight all the children of God haue within themselues this striuing in them is a witnes vnto them that they are the sonnes of God For to turne a litle aside vnto the sonnes of Belial children of disobedience what strife or fight at all is there in them betwixt the flesh and the spirit what denying of vngodlines and worldly lusts what care to subdue the flesh vnto the spirit what flying of the corruptions which are in the world through lusts what loue of God or good men what desire to liue soberly righteously and godly in this present world is in them at all Nay contrariwise they delight in vnrighteousnes sell themselues to worke wickednes they commit sin euen with greedines gladly giue their members seruants to vncleannes and to iniquitie to commit iniquitie they hate to be reformed and cast the word behind their backs they refuse to hearken to instruction and stop their eares at the voice of the charmer charme he neuer so wisely And therefore the Apostles calleth them a naughty and crooked nation because they quite peruert the straight waies of the Lord giuing their members as weapons of vnrighteousnes vnto sin which should be giuen as weapons of righteousnes vnto God So farre they from striuing against sin and from a desire to walke holy without blame Onely they that are the sonnes of God feele this strife and this desire within themselues and this very strife against sin and desire to walke after the spirit without blame in loue shewes plainely that we are the sons of God Thus then yee see what should be our studie in the whole course of our life to wit as that we may be blamelesse that we may be pure so that we may be knowne to be the sonnes of God euen vnto those amongst whom we liue Ye see likewise how this may be known not vnto others only but vnto our selues both vnto our selues others euen by the spirit of sanctification Rom. 8 16. which both witnesseth vnto our spirits that we are the sonnes of God and which by the fruits and effects which it worketh in vs sheweth asmuch vnto others And howsoeuer our sanctification here in this life be vnperfit yet yee see that our very striuing against sinne and our desire to be holy and without rebuke plainely doth and may shew both vnto our selues and vnto others that we are the sonnes of God Comfort then thy selfe ô thou afflicted soule whosoeuer thou art that so gronest vnder the burthen of thy sinnes that thou wantest this sweet comfort of thy soule For tell me doest thou feele in thy selfe a striuing against sinne art thou touched with remorse and compunction of heart for thy sinnes doest thou desire to lead a life according to Gods will and hast thou a longing after this comfort that thou art the childe of God Whatsoeuer be thine infirmities how crimson-died so euer thy sinnes be whatsoeuer doubts else thou callest yet doubt not thou art the sonne of God and vnto thee belongeth the inheritance of the sonnes of God For it is the spirit euen the spirit of sanctification that filleth thy heart with good desires with desire to flie that which is euill Phil. 1.6 and with desire to doe that which is good and be that hath begun this good worke in thee will performe it vntill the day of Iesus Christ when thou shalt be crowned with glory and immortalitie in the highest heauens As for the wicked and vngodly of the earth which wallow in their wickednesse and make a mocke of piety and religion which haue not God in all their thoughts nor make mention of his name with their lips vnlesse it be to blaspheme and dishonor his holy name they haue no part in this comfort this reioycing in the spirit belongeth not vnto them But for vs beloued let vs labour and striue to haue this comfort sealed vnto our soules that we are the sonnes of God by our striuing against sinne and our carefull endeuour to walke without rebuke Yea let vs so looke vnto our steps and take heede vnto our waies let vs so decline the pleasures of sinne and delight our selues in the law of the Lord that men seeing the mortification of our earthly members and the integritie of our conuersation may haue nothing concerning vs to speake euill of but may say that God is in you indeede and so may glorifie him in the day of visitation Yea but yee will say againe vnto me how can we thus liue Is it not a naughty and crooked nation a froward and wicked people with whom we liue Can a man touch pitch and not be defiled therewith or walke amongst thornes and not be pricked therewith True wee liue amongst wicked men whose hearts are set on mischiefe euen as the Apostle here saith that the Philippians liued in the middest of a naughty and crooked nation Yet the Apostle yee see writeth vnto them to walke so both before God and with their neighbour that they might be blamelesse and pure and the sonnes of God without rebuke in the middest of a naughty and crooked nation Which teacheth vs thus much that howsoeuer the whole wolrd lieth in wickednes as the Apostle speaketh 1 Ioh. 5.19 yet may we liue in the world and amongst the enemies of the light as children of the light and as the sonnes of God shewing our selues to be so euen vnto them by walking with all care to be without rebuke amongst them Otherwise no doubt the Apostle would haue bid them to get out from amongst that naughty and crooked people that so being separated from them they might not be defiled with their vncleane conuersation whereas now he warneth them so to order their steps that they may be knowne to be the sonnes of God by walking with all carefulnes to be without rebuke in the middest of a naught crooked nation There is great danger indeed that we shall be defiled with pitch if we touch it that we shall be pricked with thornes if we walke in the middest of thornes Proofes hereof there are too too many in all places Ioseph being caught in the waies of
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
foreskin of the flesh instituted by God for a signe of the couenant which was made betweene him and Abraham Gen. 17.11 another of the heart in the spirit which is a cutting of from the heart of all carnall affections whereby we might be hindered in the spirituall seruice of God and in our reioycing in Iesus Christ whereof Moses maketh mention where he saith The Lord thy God will circumcise thine heart Deut. 30.6 and the heart of thy seede that thou mayest loue the Lord thy God with all thy heart and with all thy soule that thou mayest liue That carnall circumcision was that wherein the false Apostles gloried and of which they told the Philippians that except they were so circumcised they could not be saued But that being a ceremonie which when Christ came was abolished the Apostle saith plainely that that is no circumcision which is outward in the flesh Rom. 2.28 nay he saith farther vnto the Galathians Gal. 5.2 that if they be circumcised Christ shall profit them nothing And therefore the Apostle calleth them the concision because they cut and rent the peace of the Church by vrging that as necessarie to saluation which was abolished and was now not onely vnprofitable but hurtfull The other circumcision which is of the heart in the spirit made without hands by putting of the sinfull bodie of the flesh through the circumcision of Christ that is he circumcision wherein the Apostle glorieth and saith we are the circumcision .i. we are circumcised with the true circumcision that which is outward in the flesh being no circumcision Againe where it is added which worship God in the spirit by worshipping God in the spirit he meaneth the spirituall worshipping of God as if he should haue said we are the circumcision which worship God spiritually not after the outward ceremonies of the law but in the spirit of our minde lifting vp our soules vnto him and reioycing in his holy name Againe where hee saith that they reioyce in Iesus Christ and haue no confidence in the flesh he opposeth the one against the other and both signifieth that the confidence of their saluation is onely in Christ Iesus not in any outward thing either circumcision of the flesh or what outward thing else soeuer and withall implieth tâ—at they that haue confidence in the circumcision of the flesh or in any outward thing whatsoeuer and not onely in Christ Iesus they indeede reioyce not in Christ Iesus as in the borne of their saluation It is then in briefe as if the Apostle should thus haue said I haue warned you to beware of the concision and doe yee beware of the concision The reason is for they who glory that they are the circumcision are not the circumcision but the concision and we are the circumcision we are circumcised with the true circumcision we I say which worship God not after the outward ceremonies of the law but in the spirit and in truth and which renouncing all confidence of our saluation in the flesh or in any outword thing doe onely reioyce in Christ Iesus as in the horne of our saluation Thus yee see the purpose of the Apostle in this place what he proueth how he proueth it and the meaning of the words Now let vs see what we may obserue hence for our vse and instruction 1. Here I note the Apostle his elegant allusion betweene concision and circumcision where he calleth himselfe and the Philippians the circumcision and the false teachers the concision by way of allusion vnto circumcision wheâ—eof they boasted in vaine The like allusions we haue diuers times in holy scriptures Esa 5.7 as in Esay The Lord saith the Prophet looked for iudgement but behold oppression the allusion is plaine in the Hebrue betweene mishpat mâ—shpach and againe for righteousnesse but behold a crying where the allusion is as plaine betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also in the new Testament as in the Epistle to the Romanes Rom. 12.3 where it is said I say vnto you that no man vnderstand aboue that which is meete to vnderstand but that euery man vnderstand according to sobriety where in the originall the allusion is notable betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers the like might be produced both out of the old Testament and likewise the new but let these for this time suffice Hence I make this obseruation that it is not vnlawfull for the Ministers and teachers of the word sometimes to vse allusions and elegancies of speech for we see that the Holy Ghost by vsing them sometimes hath sanctified the vse of them But yet great moderation and discretion is to be vsed therein lest if we grow to take too great a felicitie and pleasure therein we fall into such a ryming vaine and curious affectation as is vnbeseeming the maiestie of the word and the grauitie of the Minister of the word That rule of the Apostle is by vs diligently to be kept that no iesting or vaine or light or foolish speech proceede cut of our mouthes Eph. 4.29 but only that which is good to the vse of edifying that it may minister grace vnto the hearers From this obseruation yee for your vse may learne not hastily to iudge or presently to condemne such Ministers and Preachers of the word as sometimes vse allusions and other elegancies of speech for yee see the Holy Ghost doth not altogether auoide them And albeit ordinarily the most plaine and the most familiar forme of words be farre the best for you and the most to be accepted by you yet sometimes such an allusion or such an elegancie of speech so graceth the speech as that both it best liketh you and likewise maketh the best impression in you In a word both in the speaker moderation is required that such allusions or elegancies be not too often vsed and in the hearer likewise iudgement is required that such allusions or elegancies be not too rashly condemned 2. It is to be noted that the Apostle saith for we are the circumcision For thereby both the Apostle denieth that circumcision which is made with hands and which is outward in the flesh to be truely circumcision and likewise affirmeth that spirituall circumcision which is made without hands by the spirit in the heart by purging thence all euill affections to be truely circumcision so that not they which are circumcised with carnall circumcision are the circumcision but they onely which are circumcised with spirituall circumcision are the circumcision Whence first I obserue that as all other ceremonies and sacrifices of the law so likewise the circumcision of the flesh had then an end when Christ came in the flesh so that the vse of them afterwards was not onely vnprofitable but hurtfull For albeit it be said both of circumcision and of other ceremonies Gen. 17.13 Ex. 12.14.31.16 and sacrifices of the law
was the profit of circumcision vnto the Iewe that and more is the profit of circumcision vnto vs. For thus we are the circumcision and not they we are that peculiar people of the Iewes and not they Rom. 2.28.29 inasmuch as now he is not a Iew which is one outward neither now is that circumcision which is outward in the flesh but he is a Iew which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God Let this men and brethren teach vs to descend into our selues and see whether we bee circumcised or vncircumcised whether we can with the Apostle truely say that wee are the circumcision that we are circumcised with the true circumcision Do we worship the Lord in the spirit with holy worshippe not after the foolish fancies of mans braine Do we reioyce in Christ Iesus as in the horne of our saluation and renounce all confidence in all outward things whatsoeuer Are our vnderstandings instructed in the things which are spiritually discerned Are our affections enclined to the rule of Gods spirit Are our desires bent to the things that belong vnto our peace Are we purged from all carnall affections and vngodly desires Are our lippes faine when we sing vnto our God and are our tongues glad when we talke of his righteousnesse and saluation Doe we refraine our feete from euery euill path and doe we giue our members as weapons of righteousnesse vnto God to serue him in righteousnesse and in holinesse If the spirit do witnesse those things vnto our spirits then let vs know that we are circumcised with the true circumcision so that wee may say with the Apostle We are the circumcision For this is the worke of the spirit thus to consecrate vs to his holy worship thus to settle our reioycing on Christ Iesus and on him alone thus to teach vs his will thus to sanctifie our desires thus to purge and cleanse vs from inordinate affections thus to make vs vessells holy vnto the Lord and thus to guide our feete in to the way of peace And working thus in vs he doth circumcise vs with circumcision made without hands making vs ne creatures But if we worshippe the Lord so that we bowe both to him and Baal if we trust to be saued by our workes or by any thing but onely by Christ Iesus and faith in his bloud if the Gospell be yet hid vnto vs so that we cannot sauour or perceiue the things of the spirit of God if our affections be so inordinate as that we be full of striefe enuie hatred malice wrath contentions backbitings whispering swelling and discorde if our desires be so vnbridled as that we runne wholly after the pleasures of the flesh and neuer minde the things of the spirit if as yet we will bee euery one more loth then other to talke of matters of religion of things belonging to our saluation of the mercies of God in Christ Iesus and the like but will straine no curtesie at all to talke filthily and vncleanly and vnseemly and scoffingly and irreligiously if as yet either we will not open our eares to heare the voice of the charmer charme hee neuer so wisely or else will grinne and gnash our teeth at him that shall roundly knocke at the doore of our hearts to rowse vs out of the dead sleepe of sinne whereinto we are fallen if I say things stand thus with vs are we not of vncircumcised hearts and lippes and eares yes my brethren if it be thus whatsoeuer we say or what shew soeuer we make yet are we of vncircumcised hearts lips and eares For therefore is our vnderstanding full of darknesse our will and desires peruerse and crooked and our affections inordinate because the Lord by his spirit hath not circumcised our hearts therefore are our mouthes filled not with talke of such things as belong vnto our peace but with corrupt communication and iesting and taunting and profane talking because the Lord by his spirit hath not circumcised our lippes and therefore are our eares open vnto euery wicked profanation of Gods name and euery bad suggestion of our neighbours rather then vnto the word of our saluation because the Lord by his spirit hath not circumcised our eares In one word are we and walke we as children of disobedience it is because the Lord hath not yet regenerated vs by his holy spirit because we yet are not circumcised with the circumcision of Christ Let euery man therefore descend into his owne heart and as he doth finde himselfe by thus searching his heart and his reynes to be circumcised or vncircumcised so let him thinke himselfe to be receiued into the couenant or yet to be a stranger from the couenant of promise And hee that is circumcised let him not gather his vncircumcision i. as now I expound it let him not defile himselfe with the corruptions which are in the world through lust but hauing escaped from the filthinesse of the world let him giue his members seruants vnto righteousnesse in holinesse and worship the Lord with holy worship But he that hath walked either 40 or 4. yeeres in the wildernesse of this life and is not yet circumcised let him know that euen that person that is not circumcised that man that is not regenerated by the Lord his spirit euen hee shall be cut off from the Lord his people and shall haue none inheritance among the Saints of God Vnto such therefore I say as the Lord by his Prophet saith to the men of Iudah and to Ierusalem Ierem. 4 4 breake vp the fallow ground of your hearts and some not among the thornes be circumcised to the Lord and take away the fore-skins of your hearts least the Lord his wrath come foorth like fire and burne that none can quench it because of the wickednesse of your inuentions And with the Prophet Hosea I say farther Hos 10.12 sow to your selues in righteousnesse reape after the measure of mercie breake vp your fallow ground for it is time to seeke the Lord till he come and raine righteousnesse vpon you Weede out al impiety and wicked affections from your hearts put off the sinnefull body of the flesh 1 Cor. 15.50 Apâ—c 20.6 and be renued in the spirit of your mindes For this I say vnto you that flesh and bloud cannot inherit the kingdome of God Blessed and holy is he that hath his part in the first resurrection i. by the power of God his spirit regenerating him riseth from sinne wherein he was dead vnto newnesse and holinesse of life for on such the second death hath no power And let this suffice to be spoken touching both the carnall and likewise the spirituall circumcision by occasion of these words we are the circumcision It followeth Which worshippe God in the spirit By this and the rest that followes is described as I told you who are circumcised with spirituall
vs by the power of Christ his death and resurrection The third vantage then which the Apostle reckons vpon by disclaiming al righteousnes by his own works and reioycing onely in Christ Iesus is that hereby he shall know the vertue of Christ his resurrection in himselfe whereby he shall daily more and more die vnto sinne and liue vnto righteousnesse which vertue of his resurrection he greatly desired to know and which otherwise he could not know So that it is as if the Apostle had thus said I doe iudge all my owne workes whatsoeuer to be but dung and quite renounce all confidence in my owne righteousnesse to the end that being iustified by the righteousnesse of Christ through faith in him I may know and daily more and more feele in my seâ—â—e by the powerfull operation of the Holy Ghost the vertue of Christ his death and resurrection whereby I may die vnto sinne and liue vnto God in righteousnes and true holinesse Thus much for the sense Now for the obseruations And that I may know the vertue Here first I note the Apostles great desire to know and to feele in himselfe by the worke of the holy Ghost the vertue of Christ his death and resurrection He reckoned this knowledge amongst the chiefe vantages which he had in Christ Iesus and for this vantage sake he made no reckoning at all of his owne righteousnesse by any workes that hee had wrought Such a longing and thirsting desire hee had to know the vertue of Christ his death and resurrection He knew Christ his death and resurrection that he died and was buried and that hee rose againe the third day but hee desired to know the vertue of his death and resurrection He knew likewise this vertue of Christ his death that thereby he had vanquished sinne death and the deuill and this vertue of his resurrection that thereby hee had purchased for him righteousnesse life and euerlasting saluation but he desired to know and to feele in himselfe the death of sinne by the vertue of his death and the life of righteousnesse and holinesse by the vertue of his resurrection This vertue also of Christ his death and resurrection he knew in that hee felt in himselfe by the power of the spirit a dying vnto sinne and a liuing vnto righteousnesse but hee desired to feele this vertue of his death and resurrection in himselfe daily more and more that hee might daily more and more die in the old man and be quickened in the new man that in euery combat betweene the flesh and the spirit the flesh might daily more and more be subdued to the spirit Whence I obserue what a vehement and earnest desire there should be in vs all to know and to feele in our selues the vertue of Christ his death and resurrection and in whom there is some feeling thereof to know and to feele it in themselues daily more and more Wee all of vs know that Christ died for our sinnes and that he rose againe for the full accomplishment of our iustification wee know that by the power of his death wee are deliuered from the first and from the second death from the death of sinne in this life and from the death of damnation for sinne after this life and that by the power of his resurrection wee haue our part both in the first and in the second resurrection in the first resurrection from sinne vnto righteousnesse and in the second resurrection from the power of the graue vnto life euerlasting Wee know that wee are buried with Christ by baptisme into his death that like as he was raised vp from the dead by the glory of the Father so wee also should walke in newnesse of life We know that if we be grafted with Christ to the similitude of his death dying vnto sinne by the power of his death euen so wee shall be to the similitude of his resurrection liuing vnto God by the power of his resurrection These things I say wee know at least we should know and I wish that they were farre better and more knowne then they are But there is a further knowledge of the vertue of Christ his death and resurrection which in our soules wee must long and thirst after This is the vertue of Christ his death and resurrection that we must long and thirst after to know and to feele in our selues the death of sinne and the life of God to know and to feele in our selues that the strength of sinne is abated in our flesh and that the life of God is renewed in the spirit of our minde to know and to feele in our selues a loathing of sinne and a loue of righteousnesse to know and to feele in our selues a mortification of the flesh with the affections and the lusts and a quickening in our spirit by the fruits of the spirit to know and to feele in our selues that delight which sometimes wee tooke in vnrighteousnesse in vncleannesse in couetousnesse in pride in crueltie in contention or the like sinnes to be cooled and a desire to liue righteously and soberly and godly in this present world to bee kindled in vs. For hereby we know in our selues the vertue of Christ his death and resurrection if we feele in our selues this mortification of the old man and this quickening in our inner man when his death workes the death of sinne in vs when his resurrection workes the life of God in vs then wee know in our selues the vertue of his death and resurrection The sacrament hereof is the sacrament of baptisme for when wee are baptized wee are baptized into the similitude of his death that like as he died once for sinne so we should euer die vnto sinne and into the similitude of his resurrection that like as he rose from the dead so wee which were dead in sinne should not henceforth serue sinne but liue vnto God in righteousnesse and true holinesse Euen our baptisme doth witnesse vnto vs that so many of vs as are baptized into Christ Iesus wee should die vnto sinne and liue vnto God in righteousnesse and true holinesse Which death vnto sinne and life vnto God seeing the holy spirit of God doth worke in vs by the power of Christ his death and resurrection how should we not most earnestly desire to know and to feele in our selues the vertue of Christ his death and resurrection But doe wee desire to know and to feele in our selues the vertue of Christ his death and resurrection Doe we with our Apostle in this place reckon this knowledge amongst our chiefest vantages Nay alas we know it not neither care we to know it for what dying vnto sinne and liuing vnto God is there amongst vs In whom is the strength of sinne abated and the life of God renewed in the spirit of his minde Doth the Atheist leaue his Atheisme and embrace godlinesse Doth the couetous person leaue off to set his affection on the things which are on the earth
and set his affection on the things which are aboue Doth the cruell oppressor leaue off to grinde the faces of the poore and beginne to be mercifull Doth the vsurer leaue off to lend his money vpon vsurie and beginne to lend freely Doth the swearer leaue off to sweare and beginne to feare an oath Doth the filthy whore-monger and adulterer leaue off his vncleannesse and beginne to liue chastly Doth the contentious person leaue off to brawle and contend with his neighbour and beginne to loue quietnesse Doth the drunkard leaue his drunkennesse and beginne to liue soberly c. Doth any prophane and wicked person leaue off his prophanenesse and wickednesse and beginne to liue righteously and godly in this present world Nay so farre are wee from dying vnto sinne and liuing vnto God that contrariwise wee liue vnto sinne in sinne and wee are dead in respect of the life of God If wee would denie it yet doe the iudgements of God testifie it vnto our faces Hath not the sword beene shaken against vs by the hand of a cruell and mercilesse enemie now a long time Hath there not beene cleannesse of teeth in all our cities scarcenesse of bread in all our places euen a great dearth and famine throughout this whole land now a long time Hath not grieuous sicknesse and mortalitie great plagues and strange diseases taken away many thousands of our people And is not the hand of the Lord still stretched out against vs Doe not dearth and famine on one hand and sicknesse and mortalitie on another hand still deuoure our people And are not these the messengers of Gods fierce wrath against vs for our sinnes Yes certainly euen for our sinnes and iniquities are all these things come vpon vs. And because he hath smitten vs and wee are not healed because hee hath laid his punishing hand vpon vs and wee haue not turned from the wickednesse of our wayes vnto him therefore his wrath is not turned away but his hand is stretched out still No man knoweth the vertue of Christ his death or careth to know it but euery man walketh after the wayes of his owne heart and drinketh iniquitie like water No man knoweth the vertue of Christ his resurrection or careth to know it but euery man in stead of rising vp vnto holinesse of life riseth vp to eat drinke and play and therefore doth the hand of God lie still so heauie vpon vs. O my brethren at length let vs follow the counsell of the Apostle let vs mortiâ—â—e our earthly members fornication vncleannesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie and let vs bring forth the fruits of the spirit Let vs crucifie the flesh with the affections and the lusts and walke in the spirit Let vs put off the old man which is corrupt through the deceiueable lusts and let vs put on the new man which after God is created in righteousnesse and true holines For this let vs all know that whosoeuer in this life dieth not this death which is vnto sinne no man shall deliuer his soule from the hand of the second death after this life and whosoeuer hath not his part in the first resurrection which is from sinne vnto righteousnesse he shall haue no part in the second resurrection which is vnto glory and life euerlasting And such as doe know and feele in themselues the vertue of Christ his death and resurrection them I exhort in the bowels of Christ Iesus that with the Apostle they desire and labour to know and to feele this vertue in themselues daily more and more Stand fast against all the assaults of the deuill and quit your selues like men embrace holinesse and follow after righteousnesse While yee liue the flesh will rebell against the spirit but striue daily more and more to subdue the flesh vnto the spirit Consider with your selues with all godly care what sinne it is that most doth haunt you couetousnesse or licentiousnesse or pride or hatred or swearing or lying or the like and fight against that labour daily more and more against that seeke daily more and more to crush that in the head Againe consider with your selues what good thing yee are too dull and slacke vnto hearing of the word or liberalitie to the poore or patience in aduersitie or the like and labour daily more and more vnto that follow daily more and more after that seeke daily more and more after that In a word stirre vp euery good grace of God in you and refraine your feet from euery euill path that ye may know and feele in your selues the vertue of Christ his death and resurrection and doe this daily more and more that ye may feele in your selues this vertue daily more and more The second thing which here I note is from what root this knowledge of the vertue of Christ his death and resurrection issueth and springeth and that is from the righteousnes of faith for still wee must remember that these foure last vantages whereof the Apostle speaketh doe so follow the renouncing of all our owne workes and the reioicing only in Christ Iesus as that they all issue from the first vantage that we haue thereby namely from the righteousnesse of Christ through faith Whence I obserue that only they that are iustified by the righteousnesse of Christ through faith doe feele in themselues by the powerfull operation of the holy Ghost the vertue of Christ his death and resurrection whereby they die vnto sinne and liue vnto God in righteousnesse and true holinesse And to this the Apostle seemeth to giue witnesse where hee saith that our hearts are purified by faith Act. 15.9 for it is as if hee should haue said wee are purified and purged from dead workes to serue the liuing God but how is it It is by faith in Christ Iesus So that the Apostles meaning is that only they that are iustified by faith in Christ Iesus are purged from dead workes to serue the liuing God For if this purification bee by faith then only they that haue faith are thus purged So our Sauiour also saith Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the vine no more can yee except yee abide in mee Whence it is most plaine that they onely that are ingrafted into Christ Iesus by a true and liuely faith in him whereby they take hold of his righteousnesse bring forth the fruits of the spirit dying vnto sinne and liuing vnto God in newnesse and holinesse Why is it then that there is so little knowledge amongst vs of the vertue of Christ his death and resurrection The reason is only the faithfull children of God know it The rest they haue no root in themselues they want that true and liuely faith whence such knowledge should spring Let this then serue to rowse vs out of the dead sleepe of sinne and to awake vs vnto righteousnesse That the death and resurrection of Christ worke no
better vpon vs that wee subdue not the flesh vnto the spirit that we serue sinne and giue not our members seruants vnto righteousnesse in holinesse it is a plaine argument of the want of faith in vs. And therefore our Sauiour made it an argument against Iudas that hee beleeued not because he would betray him Ioh. 6.64 But there are some of you saith our Sauiour that beleeue not For saith the Euangelist Iesus knew from the beginning who they were that beleeued not and who should betray him Where the argument is that Iudas had a traiterous heart therefore he beleeued not In like manner let vs make the argument against our selues Our hearts are sett on mischiefe we drinke iniquitie like water wee die not vnto sinne but wee suffer sinne to raigne in our mortall bodies wee liue not vnto God in righteousnesse but wee giue our members seruants vnto vnrighteousnesse wee feele no vertue at all of Christ his death or resurrection in our selues therefore we beleeue not The conclusion is hard but if it bee altered the premisses must be altered Let vs cease to doe euill and learne to doe well let vs die vnto sinne and liue vnto God let vs mortifie our earthly members and be filled with the fruits of righteousnesse and then shall wee haue a good testimonie vnto our selues of our righteousnesse by faith In a word iustification which is by faith and regeneration which is by the spirit killing our old man and quickening our new man are so linked the one with the other as that they are affirmed and denied both together For if we be iustified by faith then are we regenerate by the spirit and if wee be regenerate by the spirit then are we iustified by faith And againe vnlesse wee be iustified by faith wee are not regenerate by the spirit and vnlesse we be regenerated by the spirit we are not iustified by faith As therefore we desire to haue our iustification by faith sealed vnto our soules so let vs desire to know and to feele in our selues the vertue of Christ his death and resurrection by dying vnto sinne and liuing vnto God in righteousnesse and true holines It followeth And the fellowshippe of his afflictions c. This is the next vantage which the Apostle reckons vpon by renouncing all his owne workes as losse and dung and reioycing onely in Christ Iesus the knowledge in himselfe of Christ his afflictions euen such as he did suffer in the daies of his flesh and such as he doth daily suffer in his members And the reason he addeth why he would know in himselfe the fellowship of Christ his afflictions namely so to be made conformable vnto Christ his death It is then as if the Apostle should haue said I make no reckoning of mine owne righteousnesse by workes but my desire is that being iustified by the righteousnesse of Christ through faith in such afflictions as Christ suffered in his owne person for the glory of God and the good of his Church and such as still hee suffereth in his members for his owne glory the good of his Church I may haue fellowship and bee partakers with them because I desire to be made comformable vnto Christ his death i. like vnto Christ who is dead and through many afflictions is entred into his kingdome What then did the Apostle desire outward afflictions in his body yea hee counted it a great vantage to suffer afflictions such as Christ had suffred in his own person and such as hee did suffer in his members for the glory of Christ and the good of his Church Hence then I obserue that affliction and trouble for Christ his sake and the good of his Church should not seeme grieuous vnto God his children but rather they should count it a vantage vnto them to be afflicted for his sake Thus the holy Ghost almost euery where teacheth vs. Mat. 5.12 Reioyce saith our Sauiour and be glad when men reuile you and persecute you and speake all manner of euill sayings against you for my sake falsly And the Apostle Iames Iam. 1.2 Count it exceeding ioy when ye fall into tentations i. afflictions and tribulations whereby ye are tempted And the Apostle Peter Thinke it not strange concerning the fiery triall 1 Pet. 4.13 which is among you to proue you but reioyce inasmuch as you are partakers of Christ his sufferings c. And lest the holy Ghost should seeme without all reason to will vs to reioyce in afflictions and to count them vantage vnto vs hee hath set doâ—ne many reasons why afflictions should not daunt vs or seeme grieuous but rather ioyous vnto vs. As 1. affliction hath been alwaies the lot of Gods children It beganne we see euen with Abell Gen. 4 8. whom his brother Caine slew Iacob and Ioseph the children of Israell Dauid Iob the Prophets the Apostles of Christ what afflictions suffered they Reioyce saith our Sauiour when they persecute you for so persecuted they the Prophets which were before you yea such persecutions and afflictionâ— both Patriarches and Prophets and Apostles and all the holy men of God haue suffered 2. Afflictions are profitable instruments which God vseth thereby to draw vs to the obedience of his will Hos 5.15 For so saith the Lord by his Prophet In their affliction they will seeke mee diligently Ier. 31.18 So saith Ieremy that before the Lord corrected and chastised him by afflictions he was aâ— vntamed calfe Ps 119.67 71. And Dauid before I was afflicted I went wrong but now I keepe thy word And againe it is good for mee that I haue beene afflicted that I may learne thy statutes 3. Afflictions are a token of Gods loue and fauour towards vs. For as the Apostle saith Heb. 12.6 Whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth Sometimes we wander astray out of the right way wherein we should walke and then as a good shepheard he sends his dog after vs to pinch vs and to ranke vs in our right order againe 4. Afflictions make wâ— like vnto Christ as both the Apostle sheweth here and in the Epistle to the Romanes Rom. 8.29 for as Esay had prophecied of him so he was full of sorowes he wanted no sorowes but he was full of sorowes 5. The afflictions of Gods children they are Christ his afflictions whereinsoeuer they suffer hee suffereth â—th them And therefore when Saul persecuted them that â—lled vpon his name he called vnto him from heauen sayâ—ng Saul Saul why persecutest thou me because he persecuted â—is children he counted that he persecuted him 6. It pleaseth â—he Lord through afflictions to bring his children vnto the â—ingdome For it is ordained that through many afflictions â—e should enter the kingdome No chastising Heb. 12.11 saith the Apoâ—tle for the present seemeth to be ioyous but grieuous but afterward 〈◊〉 bringeth the quiet fruite of righteousnesse vnto them which are â—ereby
also exhort vs to cleanse our selues from all filthinesse of the flesh and spirit 2 Cor. 13.11 7.1 and to grow vp vnto full holinesse in the feare of God to mortifie the deedes of the flesh and to be renued in the spirit of our mindes And why No doubt one cause is because otherwise we cannot be as he exhorteth vs to be perfect For what perfection can there bee where there is no dying vnto sinne which is our bane and imperfection and no liuing a holinesse and righteousnes which is the onely way vnto perfection Our sinnes doe make a separation betweene vs and our â—od in whom alone we are perfect Es 59.2 and it is the spirit of sanâ—ification whereby wee are engraffed into Christ Iesus in â—hom only we are perfect This then is also requisite vnto â—hristian perfection that we feele in our selues a mortificatiâ— of the old man and a quickening of the new man through â—â—e power of the spirit by the vertue of Christ his death and â—â—surrection The third thing necessarily requisite vnto Christian perâ—â—ction is a feeling and acknowledgement of our owne imperâ—â—ction both in knowledge and in obedience for so only doe â—â—e grow vnto Christian perfection if in an holy feeling of â—â—r wants and imperfections wee poure out our complaints â—nto our God and acknowledge our wants vnto the Lord. It â—as the conceit of their perfect knowledge that made the â—orinthians that they knew nothing as they ought to know â—nd it was the conceit of their owne perfect righteousnesse â—â—at made the Pharises that they neuer sought the true perfect â—â—ghteousnesse of Christ Iesus But Dauid hauing said 2 SaÌ„ 12.13 I haue â—â—ned against the Lord Luc. 18.14 streight-way the Prophet Nathan said â—nto him the Lord also hath put away thy sinne And the Publiâ—ane hauing smitten his breast and said O God bee mercifull â—nto mee a sinner the holy Ghost giueth him this testimonie that â—e dâ—parted to his house iustified rather then the Pharsie or if wee â—â—ke the sense of the place he departed home to his house iuâ—â—ified and not the Pharisie Luc. 23 41.42.43 And the Theefe vpon the crosse â—auing first confessed and said we are indeede righteously here â—â—r we receiue things worthy of that we haue done and afterwards â—raied and said Lord remember me when thou commest into thy â—ingdome by and by Iesus said vnto him verily I say vnto thee 〈◊〉 day shalt thou be with me in Paradise And generally this is â—rue that onely they follow Christ who deny themselues onâ—y they come vnto God who feele their wants in themselues â—nely they seek vnto God who are confounded in themselues â—nd consequently only they come vnto Christian perfection â—hose hearts are touched with the feeling of their imperfeâ—tions This then is also requisite vnto Christian perfection â—hat in an holy feeling of our owne wants wee acknowledge our imperfection in euery grace of God The 4. thing necessarily requisite vnto Christian perfection is an earnest endeauour constant care to grow in grace and in the knowledge of our Lord and Sauiour Christ Iesus For so onely are we perfect in some degree if wee follow hard after perfection and if with an enflamed desire after the good things of God we labour to encrease daily more and more in all holinesse and righteousnesse And therefore the Apostle exhorteth saying Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow hard for so the word signifieth folâ—â—â— hard after peace with all men and holinesse without which no man shall see the Lord. Where the Apostle doth not limit his exhortation by any circumstance of time but follow in thy nonage follow in thy ripe age follow in thine old age still follow for still it is said vnto thee follow hard after peace and holinesse And why euen because none ouertaketh but he that folloâ—eth Mat. 5.6 And our Sauiour pronounceth a blessing vpon the hea◠〈◊〉 them that hunger and thirst after righteousnesse Which sheweâ—â— that where there is this feruent desire to grow vp in godlines and this hungring and thirsting in our soules after the thingâ— that belong vnto our peace there is a blessing vpon the heaâ— of euery one that doth so And why did our Apostle follow hard that he might comprehend euen as hee was comprehended of Christ Iesus but because they onely at length attaine vnto perfection who in the meane time follow hard after it This then is also requisite vnto Christian perfection that wee labour to grow vp in godlinesse and to encrease in all manner holy conuersation That all these things are necessarily requisite vnto Christian perfection this generall exhortation inferred by way of conclusion vpon the things mentioned in the particular example of our Apostle sheweth most plainly as also that in these things alone doth Christian perfection consist vnlesse any man will take vpon him more exactly to describe it than the Apostle hath done Hence then wee may learne to descrie the notable grossenesse of that Monkish perfection which our aduersaries tell vs so much of Luc. 18.21 For aske our aduersaries or aske a Monke whether he be perfect he rubs no more at his answer then the young man in the Gospell did but he he is perfect and why should any man aske the question whether he be perfect And 〈◊〉 proofe hereof he will tell you that besides keeping of â—ods commandements whereunto wee are all bound both 〈◊〉 precept and likewise by promise in our baptisme besides â—is he hath vowed chastitie pouertie obedience pilgrimage â—fficient badges of his perfection He meddles not with the â—ings of this life nay he cares not for them nay he hath forken all to follow Christ The Pharisie that is no extortioner 〈◊〉 vniust man no adulterer that fasts twise in the weeke that â—ues tithe of all that euer he possesseth is no body vnto him â—he young man that had kept all the commandements from â—s youth is no body vnto him Hee hath wholly sequestred â—mselfe vnto contemplation and giuen himselfe vnto God 〈◊〉 that the least thing that he doth euen his sitting his stanâ—ing his eating his sleeping euen the least thing that he doth 〈◊〉 better and more acceptable vnto God then the best workes â—ther of the first or second table which the faithfull being â—aried doe performe Thus doth he boast of his perfection 〈◊〉 if he were the man and none but hee that were deare in â—ods sight and that were worthy to rest in his holy tabernacle â—ut how farre wide is he of the true and Christian perfection â—deed It is not the righteousnesse of Christ Iesus that hee â—ands vpon but vpon his owne righteousnesse by his owne â—oly and vnspotted life He doth not cast downe himselfe in â—y sense and feeling of his owne wants and imperfections â—t hee dares to stand and to shew himselfe in the presence of â—e most high Hee doth not daily more and more die vnto â—nne and liue
or proude or forgetfull of our Christian duties neither let penury and want make vs murmure or faint or cast vs downe through heauinesse Let vs walke constantly in both in both let vs be content and in both walke in those holy waies which God hath ordained vs to walke in If we can once take out this lesson it will bring with it such a Christian perfection that we shall not be to seeke almost in any point of Christianitie Let vs therefore apply it and as we grow either in wealth or in want let vs thinke on it that daily more and more we may know to be abased and to abound and that daily more and more we may be instructed euerie where and in all things both to be full and to be hungrie to abound and to haue want LECTVRE XC PHILIP 4. Verse 13. I am able to do all things through the helpe of Christ which strengtheneth me 14. Notwithstanding ye haue well done that ye did c. I Am able to do all things c. We haue heard what things the Apostle assumed to himselfe and they were great things as that he had learned to be content with his estate whatsoeuer it were that he knew both to be abased and to abound that euery where and in all things he was instructed both to be full and to be hungrie both to abound and to haue want Now lest he should seeme to boast too much of himselfe or to giue others occasion of boasting themselues he giueth the whole glorie of all that he is able to do in all the things that he speaketh of vnto Christ that enableth him thereunto For the better vnderstanding of which words first it will be needfull to cleare them from that sence whereunto some wrest them For thorow the malice of Satan no doubt either blinding the eyes of our Aduersaries that they should not see the truth or hardening their hearts that they should peruert the waies of truth these words which by our Apostle are added lest he should seeme to boast too much of himselfe are wrested by our aduersaries vnto the greatest boast of mans perfection that can be these words wherein our Apostle giueth all glorie vnto Christ are drawne by our Aduersaries vnto the glory of man and his perfect obedience For to proue that man in this life is able perfectly to fulfill the Law of God they alledge this place as making to that purpose where it is said I am able So that they giue this meaning of these words I am able not onely to be abased and to abound c. but generally I am able to do all things euen all things that the Law requireth through the helpe of Christ which strengtheneth me is if he helpe and strengthen me by his grace that what abilitie I want in my selfe may be supplied by him And hereupon they conclude that man regenerate is able by the grace of Christ working together with him and strengthening him perfectly to fulfill the whole Law of God Whereby how much they peruert the meaning of the Apostle in this place we shall easily perceiue if we looke but a little into the doctrine which hence they deliuer For who is he that is able to loue the Lord his God with all his heart with all his soule with all his minde and his neighbour as himselfe And yet this the Law requireth Deut. 6.5 saying Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might and Leuit. 19.15 Thou shalt loue thy neighbour as thy selfe Againe who is he that is able to continue in all things that are written in the Booke of the Law to do them Deut. 27.26 And yet the Law saith Cursed is euerie man that continueth not in all things that are written in the booke of the Law to do them Againe who is he that doth good and sinneth not Iames 3.2 1. Iohn 1.8 In many things saith Iames we offend all And Iohn If we say that we haue no sin we deceiue our selues and the truth is not in vs. And sinne we know is the transgression of the Law 3 4. so that whosoeuer sinneth transgresseth also the Law We know in part 1. Cor. 13.9 saith the Apostle we prophesie in part Now as is our knowledge so is our faith our loue our obedience For so long as we are clothed with the earthly house of this tabernacle as our knowledge is vnperfect so our faith our loue and our obedience are vnperfect Yea in the very best of vs there is alwayes a rebellion betweene the flesh and the spirit and the better we are the sharper oftentimes will the combate be Who is he then that is able in this life perfectly to fulfill the Law of God Vnto Christ Iesus God gaue the Spirit without measure and he was able perfectly to fulfill the whole Law of God and did fulfill it for vs that the righteousnesse of the Law might be fulfilled in vs and we might be made the righteousnesse of God in him But vnto vs I meane euen vnto the most regenerate and sanctified man the Spirit is giuen onely by measure so that the flesh and the lusts thereof are not altogether mortified and vtterly tamed thereby but oftentimes prickes they haue in the flesh and messengers of Sathan to buffet them How farre off then are the best from perfectly fulfilling the whole law of God Some indeed are said in the Scriptures to haue walked in all the commandements and ordinances of the Lord without reproofe as Zacharie and Elizabeth and others to haue sought the Lord with their whole heart as those godly Kings Dauid Asa Iosiah c. But we must vnderstand that as Ieroboam and others are said not to haue followed the Lord with their whole heart because they made worshipped other gods so those godly kings are said to haue sought the Lord with their whole heart because they haue the honor which was due vnto God to him alone and that Zacharie and Elizabeth were onelie in comparison of others said to haue walked holily vnblamably before men For if their waies should haue bin examined before the Lord then that of the Prophet should haue bene found true In thy sight O Lord Psal 143.2 shall no flesh liuing be iustified and well might that of Eliphaz vnto Iob haue bin said of them What is man that he should be cleane Iob 15.14 and he that is borne of woman that he should be iust Behold 15. he found no stedfastnesse in his Saints yea the heauens are not cleane in his sight how much more is man abhominable and filthie 16. which drinketh iniquitie like water In a word not any of the sonnes of men that euer were since the fall of man or are were or are able to fulfill the law of God but onely vnperfectly and not in any sort perfectly otherwise then by imputation Christ his perfect obedience
is this thing whereof we now speake Hee will as it shall be for his glory continue vs in the fellowship which wee haue in the gospell if wee continue to aske it in faith and faint not This then may teach vs of what weight and moment our continuance in the fellowship of the gospell is It is not a thing which hapneth by fortune or which humane policie effecteth but onely it is of God and therefore alwaies in all our praiers we are to pray vnto him for it Let vs therefore pray vnto the Lord without ceasing for this grace let vs neuer forget to commense this suite in our praiers vnto God let vs alwaies pray for it and not faint The fift thing which here I note is that the Apostle praied for the Philippians with gladnes because of their growth in godlines and in the knowledge of Iesus Christ by the worke of his ministery Whence I obserue a necessary care which ought to bee in the whole Church I meane in all them that are taught in the word and that is that they so profit and increase in all knowledge and iudgement in all godlinesse and holy conuersation that their Pastors and Teachers may pray for them with gladnes Such a care it may seeme that the Romanes had vnto whom the Apostle giueth this testimonie that their faith which was published and their obedience which was come abroad much gladded him Rom. 1.8 Such a care it may seeme that the Colossians had vnto whom the Apostle giueth this testimonie that though he was absent in the flesh yet was he present with them in the spirit reioycing and beholding their order and their stedfast faith in Christ And such a care ought all the people of God to haue that they which watch for their soules as they that must giue accounts vnto God for them may now pray for them with gladnes and afterwards giue their accounts for them with ioy and not with griefe But this care is not common among the people for where the Pastor in an holy care for his people praieth for them he praieth for them in many places with great heauinesse with heauinesse I say for their neglect and contempt of the word with heauinesse for their ignorance in the things that belong vnto their peace and vnwillingnesse to bee instructed therein with heauinesse for their vngodly conuersation and vnchristian walking with heauinesse for spending his strength in vaine and for nothing amongst them Hee praieth but his soule mourneth because hee cannot gaine them vnto Christ Iesus he praieth but his soule mourneth because they runne and needs will runne headlong to the deuill So litle care commonly there is of profiting by the ministery of the word amongst them that are taught in the word Beloued let it neuer be said so of you but let your care be that they which labor in the word amongst you may pray for you with gladnes Jam. 1.21 Lay apart all filthinesse and superfluity of maliciousnes and receiue with meeknes the word that is graffed in you which is able to saue your soules Follow the truth in loue and in all things grow vp into him Eph. 4.15 which is the head that is Christ Let your conuersation be such as it becommeth the gospell of Christ and striue to increase in all good things with all godly increasing for so and so onely shall we haue cause to pray for you with gladnesse Lastly in that the Apostle hauing taught the Philippians the way of truth giueth thanks for them praieth for them and that with gladnesse because of the fellowship c. Hence I obserue a duty of the Pastors of the Church which if time had giuen leaue and the place had beene so conuenient should principally haue beene stood vpon and that is that the Pastors are not onely to teach their people with the wholesome word which cannot be reproued but they are also to pray for them that the word may haue a blessing among them that they may grow and increase thereby in all knowledge and holinesse to the Lord they are to be glad in their soules for their profiting in the word of grace and they are to giue thanks vnto God on their behalfe when they see their order their stedfast faith in Christ their growth in godlines and righteousnes and holy conversation This should be and might be and I wish it were and if it be not it is their perill in whom it faileth to be LECTVRE V. PHILIP I. Verse 6. And I am perswaded of this same thing that he that hath begun this good worke in you will performe it vntill the day of Iesus Christ NOw giue mee leaue briefly to note one thing further from those words and that is that both our thanksgiuing and our praying are alwaies to bee vnto God Our thanksgiuing because all deliuerance in dangers all comfort in troubles all helpe in time of neede all spirituall graces in heauenly things and all corporall blessings whatsoeuer are from him the father of all mercies and giuer of all goodnesse for euery good giuing and euery perfit gift is from aboue and commeth downe from the father of lights Iam. 1.17 He vpholdeth all such as fall Psal 145.14 15 16. and lifteth vp all those that be downe the eyes of all waite vpon him and he giueth them their meat in due season he openeth his hand and filleth all things liuing with plenteousnes He killeth and maketh aliue bringeth downe to the graue and raiseth vp 1 Sam. 2.6 maketh poore and maketh rich bringeth low and exalteth He is our rocke and fortresse our strength and shield 2 Sam. 22.1 and he that deliuereth vs in all time of danger He is the father of mercies 2 Cor. 1.3 and the God of all comfort which comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of him 4. He succoureth vs when we are tempted and suffereth vs not to be tempted aboue that we be able 1 Cor. 10.13 but giueth the issue with the tentation that we may be able to beare it He created vs Esay 43 7. Act. 17 28. Eph. 1. formed vs and made vs for his owne glory In him we liue moue and haue our being Hee blesseth vs with all spirituall blessings in heauenly things in Christ hauing chosen vs in him predestinate vs to be adopted through him redeemed vs through his blood iustified vs and sanctified vs washed and cleansed vs from our sinnes in him and begotten vs by faith vnto a liuely hope in him In one word he is all in all things vnto vs. Vnto whom then should wee sacrifice the calues of our lips Col. 3.11 and offer the sacrifice of praise and thanksgiuing but vnto him of whom through whom and for whom are all things and by whom we haue all blessings in good things and deliuerance from all
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
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
or earth or Ierusalem or his head or the Temple or the Altar or any that is not God hee offendeth not nor is bound to performe his oath Our Sauiour his exposition of the Law against their glosse is that not onely to sweare in our common talke by the name of God but also to sweare by any other creature is an offence against the Law So that here are not forbidden othes made in truth in iudgement and in righteousnes but all othes in common talke either by God or by any creature whatsoeuer or by any thing that is not God Yea but it is said Sweare not at all True in common talke sweare not at all not by the name of God for that the Law forbids nor by any creature although the Pharisees allow you but let your communication be yea yea nay nay Nay I adde in great and weighty matters sweare not at all if any way you can auoide it and when your yea and nay may be trusted for whatsoeuer is more then yea and nay alwaies commeth of euill euen of the deuill in thee if thou sweare of a wicked custome and of euill in him to whom thou swearest if hauing no cause to distrust thy yea and nay he doe not trust thee but cause thee to sweare The like answer is to be made to that of Iames who vseth the very words of our Sauiour Yea but Iames addeth Sweare not by heauen nor earth nor by any other oath True not vainely or perfidiously So that no oath by God or any creature in common talke is lawfull for any Christian nor in weighty and necessarie matters if wee can auoide it but if wee cannot auoide it an oath by the name of God in truth in iudgement and in righteousnes is lawfull the Anabaptists grounds as yee see prouing nothing to the contrary The second vse of our obseruation is to restraine the wicked othes of the prophane swearers of our time For first are we when we sweare only to sweare by the name of God not at all by any creature or any thing that is not God How then darest thou whosoeuer thou art sweare by the Masse by thy faith by thy troth by our Lady by St. George or the like Are these thy gods whom thou hast made to serue them Or darest thou giue the worship due vnto God vnto any but vnto him Did the Lord threaten ruine vpon Israel because they swore by their idols in Dan Beersheba saying Amos 8.14 they that sweare by the sinne of Samaria and say thy God O Dan liueth and the maner of Beersheba liueth euen they shall fail neuer rise vp againe darest thou sweare by that idoll of the Masse which was the sinne of England and is the sinne of Rome Did the Lord tell Iudah that her children had forsaken the Lord because they swore by them that were no Gods saying Thy children haue forsaken me and haue sworne by them that are no gods Ier. 5.7 and darest thou sweare by our Lady by S. George by S. Iohn or S. Thomas or the like which are no gods Doest thou not see that thus swearing thou forsakest God and bringest ruine vpon thy selfe Did our blessed Sauiour tell the Scribes and Pharisees saying Whosoeuer sweareth by the Altar sweareth by it Matth. 23.20 21 22. and by all things thereon and whosoeuer sweareth by the Temple sweareth by it and him that dwelleth therein and whosoeuer sweareth by heauen sweareth by the throne of God and by him that sitteth thereon and doest thou thinke that when thou swearest by thy faith thou swearest not by him in whom thou beleeuest or when thou swearest by thy troth that thou swearest not by him in whom thou trustest c In one word thou that commonly swearest by any thing that is not God tell me what thinkest thou doest thou therein sweare by God or no If so then thou takest his name in vaine and he will not hold thee guiltles If no then thou forsakest God in that thou swearest by that which is no God And looke then what comes vpon thy swearing by any creature or any thing that is not God Againe are we when we sweare not to sweare by any creature or any thing that is not God but onely by the name of God and not thereby but onely in truth in iudgement and in righteousnes and when things otherwise cannot be cleared and ended How then darest thou ô wretched man in thine ordinarie talke vpon euery fond and light occasion no necessitie of Gods glory or thy neighbors good vrging sweare by the holy name of God and of Iesus Christ How doth not thy flesh thy spirit tremble within thee how doth it not pierce thy very heart and soule to sweare by the life by the body by the sides by the wounds by the bloud of Christ Iesus Doest thou cursed wretch hope to liue by his life that swearest by his life hope to be benefited by his bodie that swearest by his body hope to be healed by his wounds that swearest by his wounds hope to be washed from thy sinnes by his bloud that swearest by his blod Nay thou that dost these things dost crucifie againe vnto thy selfe the Sonne of God Thou art one of them that spittest vpon him and buffetest him that naylest him vnto the crosse that thrustest thy speare into his side that art accessary to the death of that iust one and his bloud shall surely be vpon thee vnlesse he grant thee grace vnto repentance A pittifull case that a man can almost come into no place into no companie but he shall heare such ordinarie swearing by the name of God that euery third word almost shall be such an oath A pitifull case that a man cannot passe the streets but he shall heare little ones that haue little more then learned to speake yet sweare wickedly by the name of God And yet so it is as if our yong ones had neuer learned to speake till they had learned to sweare and as if the elder sort had neuer spoken well till they had sworne lustily A great many thinke themselues no bodie vnlesse they can sweare it with the best and that it is their credit to sweare stoutly But wretched credit with men that is got with the losse of Gods fauour and better no bodie then such a swearing bodie Heare the word of the Lord by his Prophet Zachary this saith he is the curse that goeth forth ouer the whole earth Zac. 5.3 4. for euery one that stealeth shall be cut off aswell on this side as on that and euery one that sweareth c. Enough a man would thinke to make the swearers countenance change and his knees to smite one against another Let this be enough beloued to warne you of this foule sinne of swearing and to restraine you from it Sweare not at all in your common talke either by God for then he will not hold you guiltles or by any thing
skill what is pure what not either in doctrine life or manners and then knowing that let vs care and studie to be pure and sincere and without all leauen of corruption either in doctrine life or manners The third thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be without offence .1 that they might not stumble at any thing but hold on in a constant course without stumbling or slipping baâ—ke or standing at a stay vntill the day of Christ when their constant perseuerance should be rewarded For the Apostles desire was 1. that they might be able to discerne things that differed what were corrupt and bad and what were pure and good 2. That being able to discerne and try all things they might keep that which were good and might be pure from all leauen of corruption 3. That being pure from all leauen of corruption they might keepe a constant course in their puritie without stumbling or shrinking backe or standing at a stay and for these causes he praied that they might abound more and more in knowledgâ— c. Whence I obserue a third imployment very behouefull for all Christians namely that being in a good course they hold on without stumbling or standing or shrinking being pure and cleare from all leauen of corruption they keep themselues so vntill the day of Christ Are yee so foolish saith the Apostle to the Galathians that after yee haue begun in the spirit Gal. 3.3 yee would now be made perfit by the flesh The Galathians had embraced the Gospell and obeyed the truth but now through certaine false Apostles they had fallen from the pure doctrine of Christ and admitted some corruptions of that doctrine And therefore the Apostle reproues them sharply and tells them that it is no course for a Christian to begin in the spirit and to end in the flesh but hauing begun in the spirit by embracing the pure doctrine of Iesus Christ they should end in the spirit and hold fast that pure doctrine which they had embraced euen vntill the day of Christ So that hauing obeyed the truth we are not to yeeld to any corruptions of the truth or to let our hold slip but to hold fast the same vnto the end It is for the dogge to returne to his owne vomit and for the sowe that was washed to returne to her wallowing in the mire but the man that hauing put his hand to the plough looketh backe Luk. 9.62 he is not apt to the kingdome of God Being in a good way wee must with our Apostle still endeuour to that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus But I haue lately spoken to this purpose and therefore now the time being past I will not farther trouble you Onely with the Apostle I pray that your loue may abound more and more in knowledge and in all iudgement c. LECTVRE XII PHILIP I. Verse 11. Filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God IT remaineth now that we come vnto the fourth and last end here mentioned wherefore the Apostle praied that the Philippians might abound more and more in knowledge and in all iudgement and that was that they might be fruitfull in all good works set downe in these words Filled with the fruits In which words I note 1. the measure of good works which the Apostle wisheth to be in the Philippians which is pressed downe and shaken together euen that they may be filled with the fruits of righteousnesse 2. The definition of good works in that they are called the fruits of righteousnesse 3. The fountaine whence or author from whom good works if indeed they be good works are and that is Iesus Christ 4. The end whereunto good works if indeed they be good works doe tend and that is vnto the glory and praise of God So that besides the maine point which is the Apostles desire that the Philippians might be full of good works here hence wee may know all the causes of good works The materiall cause or matter and substance of good works is hereby known that they are called the fruits of righteousnesse for this sheweth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousnes of God in vs. The formall cause or reason which causeth our works to be good works is hereby likewise knowne that they are called the fruits of righteousnesse for this sheweth that the reason why our works are good works is because of their conformitie vnto the law of God because they are done in righteousnes according to the righteous law of God The efficient cause or author from whom good works are is hereby knowne that it is said that they are by Iesus Christ for this sheweth that Iesus Christ worketh in vs whatsoeuer works are good agreeable to the righteous law of God The finall cause or end of good works wherunto they are to be referred wherfore they are to be done is hereby knowne that it is said that they are by Iesus Christ vnto the glory and praise of God for this sheweth that the end wherefore we are to abound in euery good worke is the glory and praise of God that his name thereby may be glorified These are the things which these words seeme vnto me to conteine Now let vs see what obseruations we may gather hence for our farther vse and instruction The first thing then which here I note is the rich grace wherewith our Apostle would haue the Philippians to abound in good works for he praied that they might abound more and more in knowledge and in all iudgement as for other ends before spoken of so for this that they might be filled with the fruits of righteousnes that they might abound in euery good worke My obseruation hence is that we are not onely to doe the things that are good and to worke the works of righteousnes but we are to abound in euery good worke to be filled with the fruits of righteousnes To doe good and to haue our fruit in holines and righteousnes is a thing much vrged and often commanded by the Holy Ghost in the scriptures and it is so cleare a case that it cannot be denied or shifted but that we are to do the things that are good to worke the works of righteousnes Yet so cuÌ„ning are we to deceiue our selues that if at sometimes we haue done some things well we thinke we haue obeyed the voice of the Lord herein though we come far short of being filled w th the fruits of righteousnes The Holy Ghost therfore to meet with our foolish wisdom and to cleare the point plainely sheweth in many places of the scripture that as wee are to shew forth good works so we are to
be rich in good works as we are to liue righteously in this present world so we are to be filled with the fruits of righteousnes that in our whole spirit soule and body throughout our whole life the fruits thereof may appeare We cease not to pray for you saith the Apostle to the Colossians Col. 1.9 10. and to desire that yee might be filled with knowledge of his will in all wisdome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all things being fruitfull in all good works The words are much like to these of our Apostle wherein yee see he saith he praied for them vnto the Lord that they might be filled with the knowledge of his will in all wisdome and spirituall vnderstanding to the end that they might walke worthy of him and please him in all things and be fruitfull in all good works giuing them and in them vs thereby to vnderstand that we are to walke worthy of the Lord therefore to please him in all things that we are to please him in all things and therefore to be fruitfull in all good works like good trees bringing forth much fruit vnto the glory and praise of God Againe he that abideth in me Joh. 15 5. saith our Sauiour and I in him the same bringeth forth much fruit and herein saith he is my father glorified 8. that ye beare much fruit In which place our Sauiour likeneth him selfe vnto the vine and his disciples and children vnto the branches of the vine Now how shall wee know that wee are branches of the vine Christ Iesus If wee beare much fruit in him if we will glorifie the Father if we will know that we abide in Christ Iesus and that he abideth in vs if we will know that we are branches of the true vine Christ Iesus wee must not be like vnto the figge tree that bare no fruit but onely leaues but we must beare fruit and much fruit and much fruit in Christ Iesus It is not here a grape and there a grape here a cluster and there a cluster that will serue the turne but we must beare much fruit neither is it wilde grapes and fruit in the flesh that we must beare but wee must beare much fruit in Christ Iesus we must be rich in the fruits of the spirit rich in good works And this was it that was commended in that vertuous woman Tabitha that shee was full of good works Act. 9.36 and almes which shee did Whose example we may not passe ouer with a bare reading or hearing of it without making farther vse of it then to know that it was so but we must know that it was written for our learning to admonish vs that as she was so we should be full of good works and almes deeds of good works in generall and of almes deeds in particular But what is the reason that we should be filled with the fruits of righteousnes We haue already heard many reasons as that we may please the Lord in all things for so we doe please him in all things Col. 1.10 if we be fruitfull in all good workes Againe that wee may glorifie God the Father Joh. 15.8 for herein is the father glorified if we beare much fruit 5. Againe that we may know that we abide in Christ and Christ in vs for he that abideth in Christ and Christ in him the same bringeth forth much fruit Againe that there may be none vnrighteousnes in vs for so shall we be free from vnrighteousnes if we be filled with the fruits of righteousnesse Againe because we our selues should be as good trees the planting of the Lord trees of righteousnes Esay 61.3 â—s the Prophet speaketh for so shall we be knowne to be good trees if we bring forth good fruit and the more good fruit that we beare the better trees we shall be That therefore we may be trees of righteousnesse wee should be filled with the fruits of righteousnes that we may be the planting of the Lord we should bring forth much fruit in the Lord that we may be as trees planted â—y the water side we should alwaies bring forth fruit in due season All times of the yeare our boughes euen the boughes of our spirit soule and bodie should be full of the fruits of the spirit of the fruits of repentance of the fruits of holinesse of the fruits of righteousnes The trees of the garden haue their seasons to beare their fruit and in their seasons they doe not alwaies take but all times are due seasons for our bearing of fruit and at all times our trees should be so well taken that their tender â—oughes should be euen loden with fruit Here then first beloued take a caueat to beware of them that tell you that we make no reckoning of good works that all our preaching is of an idle and dead faith that we are afraid in our Sermons to make any mention of good works and that when we mention them either we condemne them or speake so coldly of them as if there were no worth at all in them Let your owne eares witnesse what we preach vnto you and whether they do not most vntruly slander vs that thus speake of vs. What more doe we beat vpon and vrge then that yee may be pure that ye may be without offence vntill the day of Christ that yee may be filled with the fruits of righteousnesse and abound in euery good worke Answere them therfore out of your owne knowledg tell them that they are of their father the deuill who is a lier and the father thereof Yee your selues know it and therefore may boldly speake it Secondly let this be as a spurre to pricke vs forward and to stirre vs vp to euery good worke For should we be filled with the fruits of righteousnes and abound in euery good worke How is it then that we are so barren in good works like vnto the heath in the wildernes that bringeth forth no fruit that is good Abound in works we doe but it is in the sinfull works of the flesh not in good works of the spirit and full of fruits we are but it is of the fruits of vnrighteousnes maliciousnes crueltie oppression and the like not full of the fruits of righteousnes If there be here and there a cluster of grapes as in the gathering after the vintage if wee doe some things well though they be nothing in comparison of the euill that we doe if after we haue runne at ryot a long time at length we haue some fruit in holinesse if in the moderation and gouernment of our affections and actions we doe more sauour of the spirit then in the common course of the world men doe then we thinke well of our good works and count our selues such as haue well profited in the schoole of Christ But to vrge vs to be filled with the fruits of righteousnes to be
on life for the loue of any earthly thing whatsoeuer neither let vs wish death for any thing of this life which wee want or for any crosse of this life which we suffer but let vs be indifferent vnto either as either may make for the glorie of Christ Iesus Let the glorie of Christ Iesus be all the vantage and gaine that wee make reckoning vpon either in life or in death and let it be â—â—â—h a vantage and gaine vnto vs if he be glorified in vs â—â—â—t we make no reckoning of it whether it be by our life â—â—y our death so that he be glorified in vs. Let his glory â—our glory his kingdome our kingdome and so let life â—eath be welcome vnto vs as thereby glory is gained vnâ—â— Christ Iesus Let vs set this downe with our selues to gloâ—â—e Christ Iesus in our mortall bodies and let vs not care â—â—ether it be by life or by death and that vpon this reckoâ—â—â—g that Christ is vnto vs in life and death aduantage Now to descend vnto the particulars the second thing â—â—ich here I note is that the Apostle saith that Christ is vnto 〈◊〉 in life aduantage Whereby he meaneth that if he liue â—â—d through life glorifie God in his bodie by preaching the â—â—spell of Christ Iesus and walking in his waies euen this â—â—rifying of Christ in his bodie by his life is vnto him adâ—â—ntage euen such an aduantage as that this only he counâ—â—â— his life if he glorifie God in this life Whence I obserue â—â—at vnto a Christian should be the greatest gaine of his 〈◊〉 which he should seeke and whereunto he should bend â—â—â—selfe in his whole life and that is the glory of Christ Ieâ—â—â— by a faithfull walking in the waies of his calling and by â—â—uiding for things honest before the Lord and before all â—â—â—n The glorifying of Christ in his bodie by liuing to his â—â—â—ry should seeme such a gaine vnto him as that all other â—â—â—ngs in his life should seeme but losse vnto him Whereâ—â—on it is that the Prophets so often remember vs that we â—â—re created formed and made for the Lord his glory Esay 43.7 â—â—â—t our blessed Sauiour exhorteth vs saying Mat. 5.16 Let your light 〈◊〉 shine before men that they may see your good works glorifie â—â—r father which is in heauen that our holy Apostle likeâ—â—se exhorteth vs saying Whether yee eat or drinke 1 Cor. 10.31 or whatâ—â—uer yee doe doe all to the glory of God Which places shew â—â—ainely thus much that the thing which wee are to seeke â—â—d whereunto we are to bend our selues in our whole life 〈◊〉 â—he glory of God euen that he may be glorified in our â—ortall bodies And the reasons are cleare for first the end wherefore we were created and made was as euen now we heard out of the Prophet the glorie of God that hee might shew his glory in vs and that we againe might glorifie him in the land of the liuing Secondly wee are not our owne but wee are bought for a price and therefore as the Apostle maketh the argument 1 Cor. 6.20 we must glorifie God euen him whose we are in our bodies and in our spirits henceforth we must not liue vnto our selues but vnto him and his glorie That dyed for our sinnes and rose againe for our iustification Gods glorie that must bee the bent of our whole life and the vantage that we must seeke while we are at home in the body Now if yee aske how we are to glorifie God in our life I answer by walking faithfully in the waies of our calling whatsoeuer our calling be by keeping our vessels holy vnto the Lord and pure from all filthinesse of corruption by conforming our wills in all obedience vnto his will and by liuing soberly and righteously and godly in this present world All which our Apostle comprehendeth in a conuersation 1 Pet. 2.12 which becommeth the gospel of Christ And Peter in an honest conuersation where he saith Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good works which they shall see glorifie God in the day of visitation That God may be glorified by vs this is a poynt which we must looke vnto And how may this be by hauing our conuersation honest that is by so walking and liuing as before was mentioned This then should teach vs so to looke vnto our wayes in our whole life that in nothing the Lord be dishonoured by vs. For if the glorie of God should be vnto vs the greatest gaine of our life while we liue herein the body then should we in all things seeke it and by no meanes doe any thing which may be to the impairing of it But doe wee in our whole life seeke the glory of our God as our greatest gaine Doe wee in nothing dishonour our God throughout our whole life If euery man should but looke how faithfully he walketh in the waies of his calling the minister the Lawyer the Physition the Souldier the Tradesman the Merchant the Countrie-man how carefull each of them in their calling are that God may be glorified by them if euery man shall but looke how watchfull he is ouer his owne body that it be not defiled with the corruptions which are in the world through lust what a conscience he maketh of all his waies that they bee framed in all obedience vnto Gods will and how desirous he is to leade a sober a righteous and a godly life in this present world if I say euery man shall but looke into himselfe and search and see how the case standeth with him touching each of these things each man shal finde in himselfe so many things whereby God is dishonoured as that I neede not to presse them to the shame of all that heare them Beloued the thing is too lamentable and too true if we will confesse a truth that whom in our whole life by all meanes we should glorifie against him our whole life is a continuall rebellion For what sin is it whereof if we dulie examine our selues we may not finde our selues guilty Looke vnto the first table Doe wee not trust vnto vncertaine riches and giue much honour to others which is due vnto God alone and so make other Gods vnto our selues besides him Doe not many in the worship of God vse superstitious rites and will-worships which God neuer commanded and so sinne against the second Commandement Doe wee not often abuse the name of God in periuries in blasphemous oaths in speaking of him lightly and vnreuerently and so take his name in vaine Doe wee not prophane the holy Sabbath many of vs with bodily labour on that day many with riotous banquetting on that day many with vnlawfull gaming on that day and most of vs with neglect of such holy duties as on that day were to be performed Looke also vnto the second Table Doe we not neglect nay
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
And thus it appeareth that the Apostles thoght when they reioyced that they were counted worthy to suffer rebuke for Christ his name This they thought was their glory and a speciall guift of God by grace vnto them not communicated vnto others who could not endure any such sufferings for Christ but by a speciall guift giuen of god vnto them therfore they reioyced in their sufferings Now here ye must vnderstand that all sufferings are not sufferings for Christ his sake and that all that say they suffer for Christ his sake do not suffer for Christ his sake for such there are as suffer as euill doers touching which sort of sufferers the Apostle exhorteth vs saying Let none of you suffer as a murtherer 1 Pet. 4.15 or as a theefe or as an euill doer or as a busie bodie in other mens matters And againe such there are as say they suffer for Christ his sake and his truths sake when in truth they suffer for troubling the Church with their heresies as many Heretiques heretofore and for treason against their Prince and Countrie as some in our daieâ— Know therefore that two things are required in him that suffereth for Christ his sake The one is that his aduersaries persecute and trouble him not as an euill doer not for tumults â—n the Church by schisme or heresie not for treason or any â—ause that is not good but euen because of his constant â—rofession of Christ and of his truth And therefore the â—ufferings of malefactors of Heretikes schismatiques traiâ—ors or others that suffer for an euill cause are no sufferings â—or Christ his sake The other is that with patience he suffer â—hatsoeuer he suffereth only for Christ and his truths sake â—ithout respect of shame gaine glorie or any other like â—hing in the world And therefore the sufferings of such as â—uffer because they shame to bee counted reuoltors and Aâ—ostataes or because they desire to be honored as Martyrs â—r in any like respects are no sufferings for Christ his sake To suffer then for Christ his sake is with patience to endure mockings scourgings bonds imprisonments and death it â—elfe euen for his owne sake and for his truths sake and â—ather then we will depart from him or preiudice his glorie And thus to suffer for Christ his sake is a singular gift of God by grace as hath already beene shewed not the afflictions and persecutions themselues in themselues but â—hus to suffer them Now the Vse which our Apostle teacheth vs to make hereof is this not to feare the aduersaries in any thing For who would be afraid of a singular gift of God Now to suffer for Christ his sake by the aduersaries is a singular gift of God Let vs not therefore in any thing feare our aduersaries but take good courage against them Againe this may serue to teach vs what nouices yet wee are in the schoole of Christ for how many of vs esteeme it a singular gift of God to suffer persecution for Christ his sake Surely if we had learned this lesson well wee had profited very well in the schoole of Christ But when we are taught this lesson what doe many of vs I hope not many here but in many places what do many say within themselues surely I feare to remember what they say But doe they not say I bid no such gifts such gifts be farre from mee let him bestow such gifts on his dearest children not on me and such other blasphemous speeches which the godly may feare to heare or vtter And indeed he giueth no such gifts to such But let vs know that then we haue wel profited in the schole of Christ when we haue well learned this lesson that to suffer for his Christs sake is a singular gift of God especially when we haue so learned it that when it comes to the practise we can so account it Again this may teach vs that it is not in our own power or strength to suffer persecution for Christ his sake but this must be giuen vs of God To will to doe to belieue to suffer all must be giuen of God he must beginne and hee must make an end he must be all in all that hee may haue the glorie of all 1 Pet. 1.5 If Peter bee left vnto himselfe a damsell shall be enough to terrifie him and to make him denie his Lord and Master And therefore hee can tell vs out of his owne experience that wee are kept by the power of God through faith vnto saluation Whether therefore we beliue or suffer for Christ his sake let vs know that it is giuen vs of God and let him haue all the glorie of it Another thing yet I obserue in that the Apostle saith vnto you it is giuen not onely to beleeue but to suffer for Christ 〈◊〉 sake and that is that to suffer for Christ his sake is an argument of faith and a note of Gods Church and chosen children For vnto none is it giuen to suffer for Christ his sake but vnto whom it is first giuen to beleeue and it is for him that is borne after the flesh to persecute him that is borne after the spirit as it is written as then he that was borne afteâ— the flesh speaking of Ismael persecuted him that was bornâ— after the spirit Gal. 4.29 meaning Isaac euen so is it now All of them indeed striue not vnto death but most of them at one time or other are put to it Pâ—â— to take vp their crosse and only they suffer for Christ his sake for vnto them it is giuen and only to them to suffer for his sake This then may teach vs to brooke the crosse when hee laieth it vpon vs. For it is no strange thing that the crosse be laid vpon the children of the kingdome and that their faith be tried by troubles Nay rather it is strange if it bee not so And therâ—fore the Apostle saith Dearely beloued â—inke it not strange concerning the firie triall which is among you â— prooue you 1 Pet. 4.12 as though some strange thing were come vnto â—â—u If therefore if it be the will of God that wee suffer â—â—r Christ his sake let vs cheerefully take vp our crosse and â—â—llow him knowing that afflictions and sufferings are the â—arkes of the Lord Iesus in our body and that hee will not â—â—ffer vs to bee tempted aboue that wee be able c. It â—â—lloweth Hauing the same fight This is the last motiue or reason â—o perswade the Philippians in nothing to feare the aduerâ—â—ries wherein he presseth them with his owne example â—â—at as they had seen him at Philippie in nothing to feare the â—duersaries and now heard that at Rome hee feared them â—ot so they should in nothing feare the aduersaries But â—ow saith the Apostle that he had fought and now did â—â—ght He fought and ouercame as Augustine saith Non reâ—â—stendo sed patiendo he changed no blows with the aduersaâ—ies
into one Christ as the reasonable soule and flesh is vnited into one man A distinction therefore of natures there is in Christ but no confusion of substance one Christ and he both God and man Thirdly it that it is said he was made like vnto men I note the truth oâ— his Manhood for the Apostles meaning is that in no sort be tooke on him the nature or qualities of Angels but tooke the seed of Abraham and so made himselfe man that in nothing he differed from the common sort of men tasting of all man infirmities and in all things was as man sinne only excepted Lastly in that it is said he was found in shape as a man I note the same thing that before namely the truth of Christ his Manhood for in these words the Apostle his meaning iâ— that his very person and behauiour shewed him to bee a man and a man as the Prophet speaketh full of sorrowes Thâ—â— haue I briefly pointed at some of those notes and obseruation which may easily bee gathered touching the Godhead and Manhood of Christ out of this description of Christ his humilitie in his incarnation To knit vp the whole in one generall note and obseruation here wee may most cleerely obserue the great humilitie of our Lord and Sauiour Christ Iesus euen this one description of his incarnation may both most liuely present it before our eyes and be a most cleere patterne vnto vs how wee ought to be minded one towards another Hee that was very God of the substance of the Father glorious in maiestie wonderfull in power only wise of right and without any iniurie to the Godhead at all euery way equall vnto God the Father of himselfe vouchsafed to descend from his high and glorious maiestie and to take into the vnitie of his person the nature of a man euen the base condition of a seruant and in euery thing that concernes mans nature to bee like vnto all other men sinne only excepted Here is loue passing the loue of women and here is humilitie beyond all comparison Who knoweth not this and yet who followeth this patterne of Christ Iesus set before him He when we were enemies vnto him vouchsafed to come vnto vs which of vs will vouchsafe â—o goe vnto our enemie and be reconciled vnto him though â—he commandement be that the Sunne should not go downe vpon our wrath Nay how hardly are wee drawne to come vnto him that hath thus vouchsafed to come vnto vs Let the â—ell ring in the fore noone and in the after noone to call vs to come vnto him that wee may heare his will out of his word yet either wee will not come at all or at our best leisure when our owne businesse is dispatcht Hee for vs vouchsafed to descend from his high Throne of Maiestie and to become man But which of vs will stoope downe a whit or at all let downe our saile for our poore brethrens sake Nay if wee bee aboue them rather than wee will looke so low wee will turne them out of house and home out of lands and goods yea wee will suffer them for want of food to perish in our streets O if Christ Iesus had beene so vnkinde vnto thee how hadst thou ere this beene plunged into the bottomelesse pit of hell and so beene preuented of this vnkindnesse to thy brother He disdained not to take on him euen the basest condition of a man euen of a seruant and for our sakes to become poore that wee through his pouertie might be made rich But how many of vs with patience doc beare our pouertie Nay doe wee not murmur and grudge against God as an vnequall disposer of these temporall blessings Doe wee not often breake out into these intemperate speeches Rather than we will thus want wee will rob by the high wayes side or steale Rather than we will starue wee will haue it out of the rich mans belly c. But know thou that vnlesse Christ had beene poore for thy sake thou hadst had thy portion with the Deuill and his Angels He tooke vpon him our infirmities that so hee might take compassion on our infirmities But how many of vs are moued to take compassion on the miseries distresses and infirmities of our brethren Nay how many of vs doe shut vp all bowels of compassion against those that are in miserie and distresse not clothing the naked not feeding the hungry not visiting the sicke not releeuing the distressed O my brethres let the same minde be in you that was in Christ Iesus If hee thus humbled himselfe for our sakes let vs follow him in the practise of humilitie Let vs equall our selues vnto them of the lowest degree Let vs plucke downe our high sailes and bee ready to distribute vnto the necessitie of the Saints Let vs dâ—e good vnto all but especially vnto those that are of the houshold of faith Let vs not say with the Angell of the Church of Laâ—â—icea I am rich and increased with gold and haue need of nothing but let vs cast downe our selues for our sinnes and let euery man be humbled in his owne soule and so shall we submit our selues one vnto another Let vs alwayes set before our eyes the humilitie of Christ Iesus in his incarnation and thereby be prouoked to all humblenesse and lowlinesse of minde Meditate on these things all yee that feare God and yee shall finde rest vnto your soules Meditate on these things ye that now come or hereafter meane to come to the Lords Table to be made partakers of the mysteries of Christ his blessed death and passion Here Christ Iesus who was made bone of our bone and flesh of our flesh inuiteth you vnto this holy Supper that you may be made bone of his bone and flesh of his flesh Here by a true and liuely faith through the operation of the holy spirit yee are made bone of his bone and flesh of his flesh members of his body and vessels of his glory But there must be in you the same minde that was in Christ Iesus yee must put away all hatred and contention all rancour and malice and as he came to vs in loue towards vs so wee must come vnto him in perfect loue and charitie towards all men As hee came vnto vs to kill sinne in our flesh so wee must come vnto him purged from the corruption which is in the world through lust 2 Pet. 1.4 that so wee may bee partakers of the diuine nature as Peter speaketh As hee came vnto vs giuing vs an ensample so to walke as hee hath walked so wee must come to him with full resolution and setled purpose so to walke as wee haue him for an ensample in all humblenesse and lowlinesse of minde or else in comming vnto him to this holy Table wee heape vnto our selues wrath against the day of wrath and of the declaration of the iust iudgement of God The Lord giue vs his grace that we may walke
as we haue Christ Iesus for an example that submitting our selues one vnto another wee may be like minded one towards another in Christ Iesus that euery man esteeming other better than himselfe wee may all together in all things grow vp into him which is our head that is Christ LECTVRE XXVIII PHILIP 2. Verse 8. Hee humbled himselfe and became obedient vnto the death euen the death of the Crosse c. HE humbled himselfe c. In which words the Apostle first proposeth this second humiliation of Christ in generall saying Hee humbled himselfe Secondly the Apostle describeth it more particularly by the obedience of Christ vnto the death saying and became obedient vnto the death Where the Apostle noteth a two-fold obedience of Christ the one before his death in his whole life the other in and at his death the former consisting in Christ his fulfilling of the Law the latter in his whole sufferings of death and all the paines and sorrowes thereof for in that it is said that Christ became obedient vnto the death the Apostle his meaning is that Christ was obedient in all things that the Law required of him both doing the will of his Father in the whole course of his life and further subiecting himselfe vnto the death so that hee was not only obedient to his Father to fulfill the Law for vs but he was obedient vnto the death to lay downe his life for our sakes Lastly this circumstance of his death is amplified by the kinde thereof hee became obedient vnto the death euen the death of the Crosse which was the most shamefull and most accursed kinde of death So that the meaning of the Apostle in this place is that Christ who so had already humbled himselfe that of the Sonne of God he was now become the sonne of man did yet further humble and abase himselfe and became obedient vnto his Fathers will in all things that the Law required of him euen vnto the suffering of death for vs miserable sinners submitting himselfe vnto death for vs and that the most shamefull death of the Crosse This I take to be the meaning In these words then wee are to note foure doctrines touching Christ The first is touching his humiliation The second touching his obedience in his life The third is touching his death The fourth is touching his kinde of death In his humiliation I note first the person that was humbled secondly the manner of his humiliation both set downe by the Apostle when he saith he humbled himselfe For the first touching the person hence it appeareth that hee who being God and equall with the Father was now become man humbled himselfe and became c. The person then that was humbled was Christ God and man perfect God and perfect man subsisting of a reasonable soule and humane flesh And necessary it was that he who was now to worke the worke of our redemption should be both God and man man that as man had sinned so sinne might bee punished in man for so Gods iustice required God that he might be able to sustaine the grieuousnesse of the punishment due to our sinnes which should be temporall but yet equiualent to eternall paines for our sinnes being infinite and the punishment due vnto them being infinite because thereby wee had grieued an infinite God the person must needs be infinite which should pay the price of our sinnes Againe it was necessary that he should be man that he might suffer death because for sinne man had deserued death and necessary likewise that he should be God that he might be able to wrestle with the wrath of God which none else could doe but he that was God Needs therefore must he be both God and man And that he was so as by this place it is plaine Act. 20.28 so by that likewise in the Acts where the Apostle exhorteth the Elders of Ephesus to feed the Church of God which he saith the Apostle hath purchased with his owne bloud In which place he who hath purchased a Church vnto himselfe is both called God and also witnessed to be true man in that he purchased it with his owne bloud Here then we may see the hainousnesse and grieuousnesse of our sinnes and the greatnesse of our miserie by reason of them God blessed for euer must become man and God and man must be vnited into one Christ and being thus vnited must be humbled vnto the death and must pay the price of our sinnes by shedding of his owne bloud or else the euerlasting curse of Gods wrath abideth vpon vs and our portion is with the Deuill and his Angels in the lake that burneth with fire and brimstone for euer And yet what account or reckoning at all is made of sinne Surely so little that it may bee very well said vnto vs which Hosea the Prophet sometime said vnto the children of Israel Heare the word of the Lord Hos 4.1.1 ye children of Israel for the Lord hath a controuersie with the inhabitants of the land because there is no truth c. And yet what remorse of these things euen now when the whole land mourneth for them and groaneth vnder the burden of them It had not beene possible to satisfie Gods iustice for the least of our sinnes otherwise than by euerlasting death vnlesse God had become man and so humbled himselfe to suffer whatsoeuer was due for mans sinne and yet who is he that considereth in heart his sinnes to reforme the wickednesse of his way O consider this yee that forget God and grieue his holy spirit by your continuall committed sinnes lest he plucke you away and there be none to deliuer you Flie from sinne as from a Serpent Christ Iesus both God and man hath paid the price for our sinnes Let vs not therefore henceforth serue sinne in the lusts thereof but let vs glorifie God both in our bodies and in our spirits The second thing which I noted in Christ his humiliation was the manner of Christ his humiliation which I note 1. was voluntarie 2. that both his manhood and his Godhead was abased That his humiliation was voluntarie appeareth by that it is said that he humbled himselfe As then his first humiliation when being God he tooke on him mans nature was voluntarie so his second humiliation when being both God and man he subiected himselfe vnto the law and vnto death was voluntarie How then is it said that he was made obedient for so it is read in the originall He was made obedient not of any other but of himselfe neither forcedly but willingly he made himselfe obedient euen as willingly hee humbled himselfe Now for the other point that Christ was abased and humbled both according to his Godhead and his manhood 1. For his manhood it doth appeare in that it was made subiect to the infirmities of mans nature as also to the miseries and punishments which were due vnto man for sinne 2. for his Godhead it was
Sauiour in such like paine crie in the bitternes of his soule my God my God why hast thou forsaken me Nay my brethren that which made Christ to be heauie would haue crusht his Apostles in pieces that which made him sweat bloud in the garden would haue sunke them into hell that which made him crie would haue held both men Angels vnder euerlasting woe and lamentation Besides his bodily death therefore and the paines that followed thereupon hee felt in his soule most grieuous paines through the wrath of God which was vpon him for our sins And thus ye see what death he suffered for our sakes when he was made obedient to the death The fruites and benefits which wee receiue by Christ his death are these 1. By his death we are freed from that death which is both of body and soule haue the victory ouer that death which is the reward of sinne as witnesseth the Apostle For our Sauiour by his death hath pulled out the sting of death Heb. 2.14 Rom. 8.1 and on the crosse hath triumphantly said O death where is thy sting ô graue where is thy victorie and therefore when we feele the pangs of death approach wee should not feare but be full of hope considering that our death is now changed by the vertue of Christ his death and is the entrance into an euerlasting â—ife 2. By Christ his death we haue remission and forgiuenesse of our sinnes as saith our Sauiour himselfe where in the institution of his supper Math. 16.28 this my bloud which is shed for many for the remission of sinnes For the remembrance of which his blessed death and fruits of his passion he hath ordained this holy Sacrament of his supper to be continued in his Church for euer In which holy supper the death and passion of our Sauiour is so liuely represented vnto vs a if we had seene it with our eies the bread betokening the body the wine the bloud of our Sauiour Christ the breaking likewise of the bread signifying the breaking of his body with those vnspeakable torments which he suffered and the pouring out of the wine the shedding of his most precious bloud when his blessed side was gored with the speare of a souldier our eating of the bread and drinking of the wine assuring vs of our incorporation into Christ to be made partakers of all the benefits of his passion When ye come therefore to this holy Supper remember that ye are called hither to continue the remembrance of his blessed death and passion vntill his blessed comming againe Repent you earnestly of your manifold sinnes for the remission whereof Christ shed his owne hearts bloud Loue one an other euen as he hath loued vs who laid downe his life for vs. And haue faith in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his bloud By faith in Christ Iesus we receiue remission of our sinnes and all other benefits of his death and passion By loue of our brethren we testifie our loue of God who sent his sonne to be a reconciliation for our sinnes And with the contrition and sorrow of our hearts for our sinnes the Lord is better pleased then with all burnt offerings and sacrifices These are the things which the Lord requireth of vs euen faith repentance and loue and as at all times so at this time especially when we come to the receiuing of these holy mysteries let vs thinke of these things He that eateth and drinketh vnworthily eateth and drinketh his owne damnation crucifying againe vnto himselfe the Lord of glory and King of our peace But hee that examineth himselfe and so eateth of this bread and drinketh of this cuppe is made one with Christ and Christ with him and Christ shall raise him vp at the last day so that he shall neuer see death because he belieueth in him who died for our sinnes and rose againe for our iustification It followeth Euen the death of the crosse The most shamefull death that they could put him vnto Here then is the fourth and last point which I noted in these words which is the kinde of his death whereunto he submitted himselfe The kinde of his death was he was crucified betweene two Theeues where he was mocked of all sorts of men where in feeling of the whole wrath of God vpon him he cried out my God my God why hast thou fâ—â—saken mee where hauing performed all things that were written he said it is finished and so commended his spirit into the hands of his Father Whence 1. we may learne with bitternesse to bewaile our sinnes for which Christ was thus cruelly nailed on the crosse and there suffered the whole wrath of God 2. To crucifie our flesh and the corruption of our nature and the wickednesse of our hearts Gal. 3.24 For they that are Christs crucifie the flesh with the affections and the lusts 3. It may teach vs that when wee suffer any iudgement crosse or calamity in body or in minde wee doe not suffer them as any curses of God but as the chasticements of a louing father For Christ Iesus in his crosse being accursed for vs hath deliuered vs from all curse Beloued let vs thinke of these things mourning for our sinnes mortifying the deedes of the flesh and comforting our selues in the crosse of Christ Iesus who abased himselfe for vs fulfilled the whole law for vs died for our sinnes and was nailed to the crosse for our iniquities O Lord teach vs to humble our selues both before thee and one vnto another teach vs to doe thy will teach vs to die vnto sinne that we may liue vnto thee and daily more and more crucifie the old man in vs that being renued in the spirit of our mindes we may henceforth serue thee in holines and righteousnes all the daies of our life LECTVRE XXIX PHILIP 2. Verse 9.10 Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus c. IT remaineth now that we proceed from the description of Christ his humility vnto the description of his exaltation into glorie after his humiliation here on earth set downe in these words Wherefore God hath also c. In which words the Apostle 1. in generall setteth downe Christ his exaltation into glory as a consequent or effect following his humiliation and obedience vnto the death when he saith Wherefore â—od hath also c. Him euen Iesus who was crucified him â—ath God raised vnto life set him at his right hand and made â—im both Lord and Christ 2. The Apostle setteth downe a â—ore particular specification and explication of Christ his exâ—â—tation into glorie 1. when he saith and giuen him a name c. Whereby is meant that God hauing raised him from the â—ead hath giuen him such maiestie and glorie in the heauenly â—aces that he hath appointed him Lord ouer all things and â—ade him head vnto the Church
by the merits of them chalenge heauen vnto themselues But if the person of the poore Publican better beseemeth vs of whom it is said 13. that he did not so much as lift vp his eyes vnto heauen but smote his breast saying O God be mercifull to me a sinner We must not be puft vp with the vaine opinion of the worth of our works how good soeuer they seeme to be but we must runne on the race that is set before vs with feare and trembling As holinesse so humblenesse and reuerence becommeth the house of God which wee are if wee beleeue aright in the Sonne of God Pro. 14.16 and so liue as he hath commanded A wise man feareth and departeth from euill but a foole rageth and is carelesse saith Salomon Whereby he teacheth vs that a reuerent feare of Gods Maiestie is a notable meanes to make a good man to auoid sinne Passe the time therefore I beseech you of your dwelling here in feare and walke in those good workes which God hath ordained you to walke in with feare and trembling with feare I say and trembling both in regard of the maiestie of God whose eyes alwayes behold vs lest you displease him and in regard of the wicked whose eyes are prying into whatsoeuer wee doe that they may haue no aduantage against you Grieue not the holy spirit either by carnall securitie and carelesnesse to doe that good which yee should or by vaine and proud presumption of the worth of that good which yee doe but walke before the Lord as becommeth the Saints of God with feare and trembling fearing not to doe good and trembling at the good which yee doe lest either not doing that good which yee ought or presuming of that good which yee doe yee displease him who loueth you and in whose loue is life and ioy for euermore And let this be spoken touching the manner how wee ought to walke and to finish our course Now followeth the reason why wee ought thus to walke For it is God which worketh c. This is the reason why wee ought not simply to make an end of our owne saluation but to make an end of our owne saluation with feare and trembling with feare and trembling why For it is God which worketh c. Neither the will nor the deed in any thing well done is from our selues that we should be puffed vp with any pride thereof but from the Lord and therefore when hee guides vs wee should not be secure to follow It is God saith the Apostle that worketh in you both the will the will how not by helping the weaknesse of our will as if being a little holpen by grace it were in vs to will that is good but by sanctifying our corrupt will that whereas before it was wholly and only inclined vnto euill now it loueth and liketh and followeth after that which is good and the deed how by giuing grace to doe that good to the desire whereof hee hath sanctified our will It is then as if the Apostle should thus haue said Walke in well-doing before the Lord but with feare and trembling why for it is not in you either to will or to doe that is good but it is God that first sanctifieth your wils to desire the things that belong vnto your peace to hunger and thirst after righteousnesse to acknowledge and lament your sinnes and the like and afterwards giueth grace to beleeue and to liue according to God in Christ Iesus Whence are many lessons for vs. Here then first that doctrine of free will is vtterly ouerthrowne If wee will or doe any thing that is good it is God that worketh in vs both the will and the deed Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need only to bee holpen but not wholly assisted by grace beleeue him not For I aske what it is that is left vnto vs when both the will to doe good and the deed it selfe are giuen vs of God If it be God that worketh in vs both the will and desire to doe good and likewise the grace of doing that which is good then what is it that wee can challenge vnto our selues If it had beene said that God is the Alpha and Omega the beginning and the end of euery good thing that wee doe then happily some starting-hole might haue beene found But when it is said that it is God that worketh in vs both to will and to do that which is good out of doubt all power is taken from vs of doing any thing that is good True it is that Adam before his fall had free will to chuse the good and to refuse the euill but by his fall he lost that which in his creation he had euen all free will vnto all the things of the spirit so that till such time as hee bee regenerate by the spirit of God he cannot at all by his owne power vnderstand thinke will or doe any thing that is good but is wholly and only carried to that which is euill and can doe nothing else but sinne lying bound in the chaines of sinne not as a man fettered which hath a desire to be loose but of himselfe naturally willing and desirous so to lie The naturall man saith the Apostle perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned Where the Apostle vnderstanding by the naturall man the vnregenerate man whose knowledge and vnderstanding the Lord haâ—h not yet cleared and lightened by his holy spirit plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will and working in him both the will and the deed Many Scriptures might be brought for the enlarging and further proofe of this point but by that which hath beene spoken yee see what the truth is in the point namely that it is not in our owne power at all to will or doe that which is good but that it is God which worketh in vs both the will and the deed so that the thing which wee doe is no further good than it is wholly guided and directed by the spirit of God Take heed therefore and beware of such as tell you otherwise than as yee haue now heard and learned that yee be not deceiued by them Secondly hence wee are taught whence all our sufficiencie and all our strength to walke in the wayes of God is euen â—rom God who is the alone author of all goodnesse and the giuer of all blessings What hast thou saith the Apostle that thou hast not receiued To prepare our hearts vnto that which is good Psal 10.17 2 Cor. 3.5 this is from the Lord for he prepareth the
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
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
couetousnesse 2 Pet. 2.14 3. through couetousnesse making marchandise of mens soules Such a one was Balaam of whom the Apostle Peter saith in the same chapter that he loued the wages of vnrighteousnes Such were those of whom Esay speaketh Esa 56.11 that they were greedie dogges which could neuer haue enough Such were these among the Philippians whose God as the Apostle saith was their bellie Marke then who now at this day they are that through couetousnesse would make marchandise of your soules Who are they now that set on sale the forgiuenesse of your sinnes and the kingdome of heauen for money Who are they now that vnder colour of long praiers deuoure widowes houses that for such or such lands such or such summes of money such or such releefe vnto such or such places will promise you to say so many praiers for so many dayes or yeeres for you or for your friends Who are they now that make gaine godâ—inesse and doe all that they doe in deede and an truth for the maintenance of their state and of their bellies Erasmus when hee was asked by Fredâ—ricke Duke of SAXONIE his iudgement of Luther said that there were two great faults of his one that hee medled with the Popes Crowne another that hee medled with the Monkes bellie Erasmus his meaning was that those two things they were most of all carefull for and therefore could not endure the medling with them Doe not such like dogges serue their bellies and through couetousnesse make marchandise of you Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of dogges of barking and greedie dogges My next two notes I gather from that that these false teachers are called euill workers A third note therefore of false teachers it is so to teach the necessitie of workes vnto saluation as to make them ioynt workers with Christ of our saluation as if our saluation were not by Christ alone but by the workes of the Law also True it is that we must walke in those good workes which God hath ordained vs to walke in â—pâ— 2.10 or else wee cannot be saued but yeâ— by grace are wee saued through faith 8.9 not of workes lest any man should boast himselfe To teach therefore that our workes are any part of that righteousnesse whereby we are iustified or saued is a note of false teachers Which thing also our Apostle witnesseth in another place Gal. 5.4 where he saith that such make the grace of God of none effect Such were those that had bewitched the Galatians whose doctrine in his epistle vnto them he doth at large confute and sheweth that wee are iustified onely by grace through faith in Iesus Christ and not by the workes of the Law Such also were those that were crept in amongst these Philippians whom in this chapter he confuteth shewing that Christ alone is our righteousnesse and that wee haue no righteousnesse of our owne at all by any workes of the Law Marke then who now at this day they are that teach mans righteousnesse or saluation to be of his workes Who are they now that tell you that we are made righteous before God not by faith alone in Christ his bloud but by workes also Who are they now that tell you that not by Christ his merits alone but by the merit of our owne workes also wee gaine heauen and that not to our selues alone but to others also Who aâ—e â—hey now that tell you that together with Christ good workes must be ioyned as workers together with him of our iustâ—fication and saluation Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workes making those workes which as they are done according to the Law are good workes by this peruerse doctrine euill workes A fourth note of false teachers it is like vnto vnfaithfull workmen in the Lord his vineyard to teach for doctrines mens precepts and traditions of men For this false teachers take of euill and vnfaithfull workers in the Lord his vineyard that either in stead of the word or at least together with the pure seede of the word they sow mens precepts and traditions of men Our Sauiour noteth it in the enuious man that he sowed tares among the wheat Mat. 13.28 Mar 7 7. and it is notable in all his brood Such were those Scribes and Pharises that we reade of in the Gospell of whom it is said that they taught for doctrines the commandements of men Whereupon our Sauiour told them that they worshipped him in vaine Marke then who now at this day doe thus resemble vnfaithfull workmen in the Lord his vineyard Who are they now that teach you to doe a great number of things for the doing whereof there is no rule at all in the Scriptures Who are they now that fill your eares with traditions of the Apostles as they say and traditions of the Church as they say making them euen of equall authoritie with the writings of the Apostles Who are they now that teach you to beleeue otherwise then yee are warranted by the Scriptures the rule of faith Who are they now that mingle with the pure seede of Gods word the chaffe of mans braine and giue equall authoritie to the written word and to vnwritten traditions Doe not such shew themselues to be of the brood of the enuious man Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workers working vnfaithfully in the Lord his vineyard Now from this also that these false teachers among the Philippians were called the concision arise two notes whereby to discerne false teachers A fift note therefore of false teachers it is like vnto these of the concision to cause diuision and offences contrary to the doctrine of the Gospell of Iesus Christ and to cut themselues from the vnitie of the Church for this they take of the concision that as they cut themselues from the vnitie of the Church and caused diuision in the Church by vrging the circumcision of the flesh which the Church had done with so commonly false teachers rent the vnitie of the Church and cause diuisions by teaching other doctrine then the spirit of God hath taught the Church to receiue This note of false teachers our Apostle also giues elsewhere where hee saith Marke them diligently which cause diuisions and offences contrary to the doctrine which yee haue learned Rom. 16.17 and auoid them Such were those false Apostles and teachers which troubled the Church of Corinth after Paul had planted it who by their ambition brought in such factions and schismes and dissensions into the Church 1 Cor. 1.11 that the house of Cloe a vertuous and zealous woman aduertised the Apostle thereof Marke then who now at this
day they are that cause diuision and offences in the Church Who are they now that labour and plot and cast all the wayes they can deuise to set vs all euery way by the eares together Who are they now that cast seditious libels amongst vs whereby to sâ—irre vs vp vnto all practises of hostilitie against the State Who are they now that secretly and in euery corner labour to disgrace vs and the doctrine which we teach and to lesson you with other doctrine contrary to that ye haue receiued and learned Doe not these whosoeuer they be cause diuision and contention and offences Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision The last note which for this time I obserue of false teachers is like vnto these of the concision to glory and bragge of false titles which nothing belong vnto them For this they take of these of the concision that as they gloried falsly in the circumcision as anon wee shall heare so commonly false teachers glory much in the titles and in the things wherein they haue no right at all to glory This note also of false teachers the Apostle Peter giues where hee saith of them that they speake swelling words of vanitie 2 Pâ—t 2.18 Matt. 24 5 Such are those of whom our Sauiour Christ saith Many shall come in my name saying I am Christ and shall deceiue many Marke then who now at this day they are that deceiue the world with vaine titles and shewes of names whereunto they can lay no iust claime Who are they now that come in the name and title of the Societie of Iesus and deceiue many Who are they now that colour all their superstitious errors with the goodly title of the doctrine of the Church Who are they now that maske themselues vnder that gay title of holy Catholikes Who are they now that haue still in their mouthes the Church the Church as if they and none but they were the Church of Christ Doe not these whosoeuer they be bragge of great titles which nothing belong vnto them Whosoeuer they bee that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision Many other notes there are whereby false teachers may easily be descried and discerned and which happily might be further gathered euen from this caueat of our Apostle in this place But these are such as seemed vnto mee most naturally to offer themselues to be obserued from these names wherewithall our Apostle brandeth these false teachers If any desire to haue them manifested by further notes let him reade 2 Pet. 2. where they are at large notified By these yee may in paâ—t descrie them and those that are branded with any of these markes take heed of them for howsoeuer happily some may be branded with some one of these markes who yet will winde himselfe out of the number of false teachers yet will hee not shift it but that hee hath some one marke of a false teacher But aboue all things take heed and beware of them vpon whom the most of these or all these noâ—es doe fall most iustly They will I know tell you that they loue the truth that they abhorre idolatrie that they embrace the Apostolike faith that with all reuerence they receiue the Scriptures that they honour religion and that they detest superstition They will tell you of their deuotion in praier of their contempt of riches of their continencie in life of their abstinencie in meats and drinkes of their workes of charitie c. But whatsoeuer they tell you by these notes that I haue told you ye shall know what they are And when yee know them take heed and beware of them For though they come vnto you in sheepes clothing yet inwardly they are rauening wolues Beware of barking dogges which barke against the truth and the professors thereof and beware of greedie dogges which through couetousnesse make marchandise of your soules Beware of such workers as make their workes ioynt-workers with Christ of out saluation and beware of such workers as worke vnfaithfully in the Lord his vineyard mingling with the pure seede of Gods word the chaffe of mans braine Beware of such as resemble the concision in renting the vnitie of the Church and in causing diuision and offences contrary to the doctrine which yee haue learned in the Gospell of Iesus Christ and beware of such as resemble the concision in bragging of false titles which nothing belong vnto them And let these things suffice to bee noted from this exhortation or caueat Now followeth a particular instruction of the Philippians touching circumcision truly so called in these words For wee are c. For wee are the circumcision c. We haue heard how the Apostle in his caueat noted the false teachers which vrged circumcision as necessary to saluation by the title of the concision saying Beware of the concision Now in these words the Apostle giueth the reason why he called them the concision For wee saith he are the circumcision As if hee should haue said They are not the circumcision though they glory therein but rather they are the concision and wee are the circumcision the true circumcision Now this hee proueth thus Wee worship God in the spirit therefore wee are the circumcision And againe that they worship God in the spirit hee proueth thus Wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit So that the connexion of the points is this They are the concision not the circumcision the proofe is this Wee are the circumcision therefore they are not the circumsion Againe Wee are the circumcision the proofe is this we worship God in the spirit therefore wee are the circumcision Againe we worship God in the spirit the proofe is this wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit To gather the whole reason into one summe the Apostle here proueth that the false Apostles which were among the Philippians and which gloried in their circumcision were the concision and not the circumcision by an argument drawne from the nature of true circumcision thus They which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh they are the circumcision they are truly circumcised But we worship God in the spirit c. Therefore c. This is the forme of the Apostle his proceeding and discourse in this place Now touching the words and the meaning of them 1. It is said we are the circumcision where the meaning of the Apostle is this we are circumcised with the true circumcision Rom. 2.28.29 There is then as the Apostle shewes a twofold circumcision one outward in the flesh which was a cutting of the
that they were to continue for euer yet that is so to be vnderstood as that the terme of their continuance was Christ his comming in the flesh for they being onely shadowes of good things to come when Christ which was the bodie figured by those shadowes came they had an end and were abolished as the Apostle shewes at large in the Epistle to the Hebrues And albeit there were not wanting both of the Iewes and of the Ebionits and Cerinthians that in the Apostles time ioyned circumcision with Christ Act. 15.1.28 and vrged it as necessarie to saluation yet we see that the Apostles thought it not meete to burden the Gentiles with circumcision or with the law nay the Apostle plainely telleth the Galathians Gal. 5.2 that if they be circumcised Christ shall profit them nothing 4. and againe that whosoeuer are iustified by the law they are fallen from grace In both which places the Apostle shewes that to ioyne with Christ circumcision or the law as things necessarie to saluation is not onely vnprofitable but also hurtfull Yea now that Christ Iesus is come in the flesh in him neither circumcision auaileth any thing Gal. 5.6.6.15 nor vncircumcision but onely a new creature regenerated by faith which worketh by loue Yea but here the question happily will be asked touching circumcision why it was abolished seeing it was a seale of the righteousnesse of faith Rom. 4.11 as the Apostle witnesseth If it had beene a seale of the righteousnesse of the law it might very well haue beene thought that when the claime of righteousnesse by the law ceased then the seale thereof should likewise be abolished But being the seale of the righteousnes of faith it may seeme that the righteousnesse of faith remayning the seale thereof should not be abolished I answer 1. out of the Apostle that he doth not simply say that circumcision was a seale of the righteousnesse of faith but of the righteousnesse of the faith which Abraham had when he was vncircumcised Now what was the righteousnesse of his faith Surely other then that which is now our righteousnesse of faith For vnto vs it is accounted for righteousnesse that we beleeue in Iesus Christ already come in the flesh and this is our righteousnesse of faith But vnto him it was accounted for righteousnesse that hee beleeued in the promised seede which should afterwards come in the flesh and this was his righteousnesse of faith Right therefore it was that when the promised seede which he beleeued came in the flesh the seale of this righteousnesse of his faith should be abolished euen as the seales also of the righteousnesse of our faith shall be abolished at his second comming vnto iudgement when all things shall be accomplished and we shall see him face to face euen as he is Againe vnto the very question it selfe why circumcision was abolished I answer that it was most needfull Gal. 5.3 because euery man that is circumcised is bound as saith the Apostle to keepe the whole law Wherevpon else where the Apostle calls circumcision a bondage Gal. 2.4.4.4.5 in which bondage they were kept vntill faith came But when the fulnes of time was come God sent forth his Sonne made of a woman made vnder the law that he might redeeme all which were vnder the law and he tooke all the ceremonies and rites that were against vs out of the way and fastned them on his crosse Thus then yee see the abolishing as of all the ceremonies rites sacrifices of the law so of carnall circumcision after that faith came that is after that we began to beleeue in Christ Iesus manifested in the flesh I know not whether I speake so plainely of these things as that ye do conceiue me neither know I how to speake more plainely Consider how they arise from the place we now handle and they will be so much the more easie to be vnderstood If now yee aske me whether circumcision be quite and vtterly now abolished so that nothing thereof remaineth I answer that the ceremonie of the circumcision of the flesh is vtterly abolished so that nothing of the ceremonie now remaineth But that which was morally signified thereby to â—it regeneration and the circumcision of the heart from all euill and wicked affections that is that which when the ceremonie was in vse was most accepted and that still remaineth and this is that which I should now secondly haue obserued from these words if the time had giuen leaue LECTVRE LI. PHILIP 3. Vers 3. For we are the circumcision which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh IF now againe yee aske mee whether Circumcision be quite and vtterly so abolished as that nothing thereof remaineth I answer that the circumcision of the flesh is quite and vtterly abolished so that since faith came that is since we began to beleeue in Christ manifested in the flesh iustified in the spirit and receiued vp into glory nothing at all of that ceremonie remaineth But euen then when the ceremonie was in vse both this and likewise all other ceremonies of the law had besides the ceremonie a morall vse and signification vnto that people of the Iewes which was farre and incomparably more accepted with God then was the ceremonie it selfe whatsoeuer it was This we may plainely see and perceiue by those manifold increpations so often vsed in the writings of the Prophets when obseruing the ceremonie commanded the Iewes neglected that morall vse thereof which they should especially haue regarded Esay 1.11 I am full saith the Lord of the burnt offering of rammes and of the fat of fed beasts and I desire not the bloud of bullockes nor of lambes nor of goates Bring no mo oblations in vaine 13. incense is an abomination to me c. Againe Amos 5.21 in another place he saith I hate and abhorre your feast daies and I will not smell in your solemne assemblies though yee offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts Amos 5.22 What then Did not the Lord desire the bloud of bullockes nor of lambes nor of goates Did he not regard burnt offerings peace offerings and meat offerings Were the sabboths and new moones and feast daies such things as in which he tooke no pleasure at all No doubt but the Lord had commanded all these things whereof the Prophets here speake in his law giuen by the hand of Moses as might easily be proued out of the bookes of Numbers and Leuiticus And this was it that the hypocriticall Iewes stood vpon with the Prophets saying that they kept the law of God duely because they obserued the outward ceremonies sacrifices commanded in the law But this was that that the Lord by his Prophets reproued in them that they neglected that morall vse of those things which they
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
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
but they know not what it meaneth and as much may be said for the proud contemning Pharisie as can be said for such men Luk. 18.11 Beware therfore of ambition and vaine-glory for it shutteth from God as witnesseth our Sauiour where he saith vnto the Iewes Iâ—h 5.44 how can yee beleeue which receiue honour one of another and seeke not the honour that commeth of God alone Let vs therefore speake with gladnes of the blessings which the Lord hath vouchsafed vnto vs and if neede be let vs glory and boast of them but euer remembring that which is written he that reioyceth 1 Cor. 1.31 let him reioyce in the Lord. To glory in the mercies of the Lord towards vs affecting our owne praise and glory is pharisaicall hypocriticall and wicked but in some cases so to doe to the praise and glory of God is both lawfull and very requisite I will end this point if in one word I shalâ— answer one doubt which is how the Apostle should reckon it amongst his externall praises and arguments of confidence in the flesh that he persecuted the Church of God This no doubt was a great and grieuous sinne to persecute the Church of God as our Apostle acknowledgeth where he saith I was a blasphemer 1 Tim 1.13 and a persecutor and an oppressor but I was receiued to mercy But we must remember that the Apostle had to doe with those that would seeme to be very zealous of the law He mentioneth therefore his persecution of the Church onely to proue that he was as zealous of the law as the best of them Which zeale they highly accounted of as also hee did before his conversion though now he condemned it In respect therefore of them and likewise in respect of his owne opinion before his conuersion his so feruent zeale that he persecuted the Church of God is reckoned amongst his praises And the same is likewise to be said of all the rest as hereafter we shall shew 3. Here I note that the Apostle to proue that he might haue confidence in the flesh if he would as well as the best reckoneth whatsoeuer outward things the Iewes most stood vpon or could indeede bee stood vpon as circumcision great kinred ancient continuance therein euen from Abraâ—am the Ebrew noblenesse of Tribe religiousnesse of profession feruencie of zeale and most precise obseruation of the commandements and ordinances of the law Whence I obserue that to haue confidence in any outward thing without Christ whatsoeuer is to haue confidence in the flesh This is proued because whatsoeuer outward thing without Christ is termed flesh both here as this discourse proueth and else where in the very like forme of speech as where the Apostle saith 2 Cor. 11.18 seeing that many reioyce after the flesh I will reioyce also Now what are the things that here he reioyceth in Surely many of them the selfe-same things that here the Apostle speaketh of and besides other things also as hunger thirst cold nakednesse stripes imprisonment stoning persecution and the like all which he comprehendeth in the name of flesh affirming that hee reioyceth in the flesh when hee reioyceth in these things As then to reioyce in any outward thing without CHRIST is to reioyce in the flesh so likewise to haue confidence in any outward thing without Christ is to haue confidence in the flesh Let this then teach vs not to haue confidence in any outward thing whatsoeuer without Christ Thou art baptâ—zed it is well so was Simon Magus Act. 8.13 1 Pet. 3.21 It is not the putting away of the filth of the bodie that saueth vs but in that a good conscience maketh request to God Thou hast eaten at the Lord his table it is well so no doubt did Iudas Hee that eateth and drinketh worthily is made one with CHRIST and CHRIST with him but hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation 1 Cor. 11.29 Thou art borne of holy and godly Parents it is well so were ISMAEL and ESAV They which are the children of the flesh Rom. 9.8 are not the children oâ— God but the children of the promise are counted for the seede Thou art of an holy profession It is well so was Demaâ— Holinesse of profession commendeth not vnto God but an heart purified by faith which worketh through loue Thou distributest to the poore and doest many good things it is well Mat. 19 20 1 Cor. 13.3 so did the Pharisies and the yong man in the Gospell Though I feede the poore with all my goods and though I giue my bodie to be burned and haue not loue it profiteth me nothing In a word there is nothing vnder heauen without Christ that doth profit vs so that we should reioyce or haue confidence in it Act 4.12 for among men there is giuen none other name vnder heauen whereby we must be saued but onely by the name of Christ Iesus Let vs therefore trust perfectly on the grace that is brought vnto vs by the reuelation of Christ Iesus and let vs haue no confidence in any outward thing without Christ whatsoeuer no not in the outward action of receiuing the sacrament of baptisme or of the Lord his supper For if we haue then haue we confidence in the flesh and if we haue confidence in the flesh we reioyce not in Christ Iesus and if we reioyce not in Christ Iesus we worship not God in the spirit and if we worship not God in the spirit we are not circumcised with the true circumcision and if we be not circumcised with the true circumcision we belong not to the couenant of grace O Lord blesse thy word vnto vs which now we haue heard with our outward eares Such of vs as it hath pleased thee to reclaime from any error in opinion or folly in life make vs carefull of reforming such errors and follies in others and such of vs as are yet holden with any error or folly we beseech thee so to frame vs after thy will that we may hearken vnto wisdome and incline our hearts to vnderstanding Remoue farre from vs all vaine affectation of our owne praises and open our mouthes to set forth thy praises so oft as shall bee meete for thy glory Weyne vs O Lord from all confidence in any outward thing whatsoeuer and settle all our confidence in thy selfe and on thy sonne Christ Iesus to whom c. LECTVRE LIII PHILIP 3. Vers 7.8 But the things that were vantage vnto mee the same I counted losse for Christ his sake Yea doubtlesse I thinke all things losse c. BVt the things c. In these words the Apostle goeth forward and shewes that albeit hee had as good cause and greater of confidence and reioycing in the flesh and in things without Christ then had either those false Teachers or the best of the Iewes whatsoeuer yet now since the knowledge of Christ Iesus and his righteousnesse was reuealed
of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Where by the naturall man hee meaneth the man whose heart and vnderstanding the Lord hath not yet lightened by his holy spirit who as yet is not brought vnto the true knowledge of Christ and of him he saith that he neither doth nor can perceiue the things of the spirit of God nay more then that that the things of Gods spirit are meere foolishnesse vnto him Yea so it fareth ordinarily with the naturall man that he putteth darknesse for light and light for darkenesse bitter for sweete and sweete for sowre And if any be more carefull of his waies then the rest so that he can say with the Pharisie I am not as other men extortioners vniust adulterers I fast twiâ—â— in the weeke I giue tythes of all that euer I possesse if he be ciuilly honest mercifull and liberall if hee be iust towards others sober in himselfe and so precisely carefull of his waies as that he be vnrebukable before men hereon hee sets his rest and stands vpon it that these things are such an aduantage vnto him as that God should doe him great wrong â—f hee should not saue him for these things But tell him that all these and all the like things are but as a staffe of reede on which if hee leane it will breake into shiuers and hurt him tell him that Christ Iesus is the onely rocke of saluation vnto all them that put their trust in him that there is no other name giuen vnder heauen whereby we can be saued but onely by the name of Christ Iesus and that if he wil be saued he must repose all confidence in him and renounce all confidence in his workes or in any thing without Christ whatsoeuer hereat he will stand amased and with Festus he will say to him that shall tell him thus thou art besides thy selfe much learning doth make thee madde Thus it fareth with vs all before such time as we be renued in the spirit of our mindes either wee take pleasure in vnrighteousnesse or else we repose too much confidence in our supposed righteousnesse and for the wisedome of God we all count it meere foolishnesse and madnesse But so soone as the Lord vouchsafeth by his spirit to circumcise vs with the true circumcision of Christ so soone as the Lord giues vs a new heart and puts a new spirit within vs then we beginne to abandon the delights in the flesh and to sauour the things of the spirit then the case beginnes to be altered and wee to bee quite of another iudgement For then our eyes which were before dimme and shut vp being opened and cleared and the foggie mists of blindnesse darknesse and ignorance which couered our vnderstandings being expelled then wee begin to condemne our former waies then wee beginne to count the things losse which before seemed a vantage vnto vs and then we beginne to hearken vnto the things that belong vnto our peace So that whereas before we had confidence in the flesh now we renounce all confidence in the flesh and reioice only in Christ Iesus whereas before wee pleased our selues much in things which we willed and did now we see that in vs i. in our flesh dwelleth no good thing but that God onely worketh in vs both the will and the deed euen of his good pleasure whereas before wee counted the wisedome of God foolishnesse now we see that our owne wisedome is foolishnesse and that onely the wisedome of God is true wisedome For when the Lord hath put his spirit within vs then we walk in his statutes and keepe his iudgements and doe them Eze. 36.27 but before we doe not Deut. 30.6 3. when he hath circumcised our hearts thee we loue the Lord our God with all our heart and with all our soule before wee doe not and as our Apostle here saith when we are circumcised with the true circumcision that is when we are regenerated by God his holy spirit then we reioyce in Christ Iesus and haue no confidence in the flesh but before we haue confidence in the flesh and reioyce not in Christ Iesus A great change and a good change because from the worse vnto the better Let this then teach vs to bend the knees of our soules vnto the Lord our God for the grace of his holy spirit that the bright beames of his spirit shining into our hearts all mists of blindnesse darknesse and ignorance may be expelled thence and wee brought both vnto the perfect knowledge and obedience of Christ Iesus For if he guide vs wee wander not if he instruct vs wee erre not if he command the light of the glorious Gospell to shine vnto vs then is our darknesse turned into light But otherwise our foolish hearts are full of darknesse otherwise wee erre and wander out of the right way wherein wee should walke and lay hold on errour in stead of truth and embrace follie in stead of wisdome for it is the spirit alone that leadeth vs into all truth Ioh. 16.13 1 Cor. 12.3 and directeth vs vnto all wisdome and but by the spirit no man can say that Iesus is the Lord. Let vs therefore alwayes pray for the light of Gods spirit that it shining in our hearts our darknesse may be turned into light our feet may be guided into the way of peace and our eies may be opened to see the mysteries of Gods will and the wondrous things of his Law Secondly in that the Apostle after that he began to know Christ counted those things no vantage but losse which before he knew Christ seemed vantage vnto him I obserue that such workes as wee doe before wee be iustified by faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto iustification or vnto saluation For what were the things that seemed vantage vnto the Apostle before he knew Christ Was not one of them and whereof he made speciall account his vnrebukeable walking in all the commandements and ordinances of the Law his workes done according to the Law The verse immediately before sheweth that hee counted that one of his chiefe prerogatiues And yet he counted these workes done according to the Law before he beleeued no vantage at all vnto him for his iustification or saluation by Christ Iesus Now if the Apostle so iudged of his workes done according to the Law before hee beleeued this may be a sure proofe vnto vs that such workes as are done before grace and faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto our iustification or vnto our saluation Well they may haue a shew and semblance of vantage vnto vs but indeed they are no vantage vnto vs either to prepare vs to the grace of iustification or to moue the Lord to shew mercy on vs and saue vs for without faith it
which we haue by this holy sacrament of the Lords Supper for the strengthning and increasing of our faith Many things yee see here are fully to assure our faith that we should not doubt but as surely as we receiue the bread and wine into our bodies to become wholly ours so withall our soule receiueth Christ together with his passion and righteousnesse to be wholly ours as surely as if we had wrought them in our owne persons Yea such assurance our faith groweth vnto by the vse of this holy Supper as that now we know by the powerfull operation of Gods holy spirit within vs that God is in vs indeed and that now Christ is ours and we Christs and that together with Christ we haue all things euen all the benefits of our saluation And the more that our faith is strengthned hereby the more also is this feeling knowledge of Christ increased in vs so that together with the growth of our faith there is a growth of this knowledge Seeing therefore this knowledge of Christ groweth as our faith in Christ groweth and seeing our faith is so strengthned and increased by the holy vse of this holy Supper let vs so often as we are called vnto this holy table prepare our selues with all holy reuerence and feare to the celebration of these holy mysteries Great is the benefit that here we doe receiue if we eat of this bread and drinke of this cup worthily for then we eat spiritually the flesh of Christ and drinke his bloud then we dwell in Christ and Christ in vs we are one with Christ and Christ with vs and these things are so sensibly represented vnto our eyes and taste as that our faith is fully assured thereof so that henceforth we know by the working of the spirit that Christ is ours together with whatsoeuer is his But if we present our selues at these holy mysteries without due preparation and examination of our selues we haue no such benefit but rather we are guilty of the bodie and bloud of our Lord and Sauiour Proue therefore your selues whether you are in the faith whether yee feele your hearts assured by the spirit of God that the punishment of your sinnes is fully discharged in Christ and that whatsoeuer Christ hath done pertaineth not onely to others but euen to you also If you beleeue these things and know these things though it be not without some doubts and without some imperfections behold by the vse of this Supper your weake faith and imperfect knowledge shall be strengthned and increased But if as yet yee haue no such faith in Christ no such knowledge of Christ then may yee not presume to present your selues at this holy table The vse of this Supper is for the confirmation and strengthning of our faith it is not for the begetting of faith in vs but that being begotten by the word is by the word and the vse of the Sacrament thus confirmed The last thing which hence I obserue is that if we will haue this experimentall knowledge of Christ in our owne soules by faith in Christ Iesus then must wee renounce all confidence in our owne merits and in our owne righteousnesse whatsoeuer For wherefore is it that men trust in their owne merits and in their owne righteousnesse Wherefore is it that men make reckoning to be iustified and saued by the worth of their owne workes Wherefore is it that men grow to a pharisaicall pride and conceit of themselues as if they had somewhat in themselues that might abide the tryall Surely it is because of the want of this feeling knowledge of Christ They neuer felt in their owne soules the sweetnesse of Christ the comforts of Christ the treasures of Christ They know not by experience in their owne soules that Christ is all in all vnto them they know not what Christ is made of God vnto his children They haue a knowledge of Christ but the knowledge of Christ hath not seazed vpon their soules and therefore they doe not know the full sweetnesse of Christ and the full worth of Christ For if they knew in their owne soules that Christ were made of God vnto them wisdome and righteousnesse sanctification and redemption they would onely reioyce in Christ Iesus and haue no confidence in the flesh But therefore they reioyce in the flesh and haue confidence in their owne workes and in their owne righteousnesse because they know not Christ If therefore we will know Christ with a sauing knowledge and a feeling knowledge of him in our selues we must vtterly renounce all confidence in our owne merits and all trust in our owne righteousnesse whatsoeuer What shall we say then vnto them that stand vpon the merit and worth of their owne workes and of their owne righteousnes Surely euen thereby they shew that howsoeuer they say they know Christ yet they haue not this experimentall knowledge of him in their owne soules for if they had they would know such infinite treasures of all spirituall graces to be hid in him as that they would minde nothing without him To conclude this point therefore let these trust in their merits let those follow their vaine delights and pleasures let these seeke after riches let those spend their whole time in the studie of humane knowledge but let vs studie to know Christ If we haue this feeling knowledge of him in our owne soules then come pouertie come sicknes come famine come sword come persecution come affliction come aduersitie come what crosse can come our soule notwithstanding all these is at quiet rest and in him we haue comfort enough against all these In him because we know him we know that treasures enow and comforts enow are hid for vs whatsoeuer trouble or aduersitie we finde in the world Let vs therefore studie to know him and because faith is the roote of this knowledge let vs vse with all religious reuerence those meanes whereby faith is either wrought or confirmed And because confidence in our owne merits and righteousnes is an enemie to this knowledge let vs renounce all such confidence and reioyce onely in Christ Iesus that we may know him c. LECTVRE LVIII PHILIP 3. Verse 10. And the vertue of his resurrection and the fellowship of his afflictions c. THat I may know him and the vertue That is and that I may know the vertue of his resurrection .i. that I may daily more and more feele in my selfe the vertue of Christ his death resurrection .i. that I may daily more more die vnto sinne and liue vnto righteousnesse by the power of the spirit which raised vp Christ Iesus from the dead For by resurrection in this place I vnderstand both Christ his death and resurrection and by the vertue of Christ his death and resurrection I vnderstand not that power whereby Christ ouercame death and rose againe from the dead but that regeneration that dying vnto sinne and liuing vnto righteousnesse which the Holy Ghost worketh in
that wee doe but of that wee should doe and of that which God may require of vs. All our perfection is only in Christ Iesus who hath perfectly fulfilled that which wee should but could not and for whose sake all our imperfections are couered and not imputed vnto vs. He is our perfection wee are full of imperfections and in his perfection are all our imperfections â—id and couered Againe here is a notable comfort for all such of Gods children as feele in themselues any imperfections any wants â—f those things after which their soule longeth The blessed Apostle had not now when he wrote these things attained to â—he perfection of the knowledge of Christ of the vertue of his â—esurrection or of the fellowship of his afflictions Why art â—hou then troubled and why is thy soule disquieted within hee for such imperfections as thou feelest in thy selfe Thou â—nowest not thy Christ as thy soule desireth thou findest not â—at sweetnesse of his word in thy selfe that thou shouldest â—ou feelest not thy flesh so subdued vnto the spirit as it should â—e thou doest not walke in that obedience vnto thy God â—hat thou shouldest thou art not so zealous in all holy duties 〈◊〉 thou shouldest be thou doest not take such pleasure in the â—ings that belong vnto thy peace as thou shouldest do None 〈◊〉 all the children of God that come not farre short of that â—ey should in all these things and the more holy that they â—e the more they see their wants How often doth Dauid â—ay vnto the Lord to teach him his statutes Psal 119. to open his eyes at he may see the wondrous things of his Law to stablish his â—ord in him to incline his heart vnto his testimonies and not â—to couetousnesse to quicken him in his righteousnesse â—eade the 119. Psalme where thou shalt finde that that holy â—ophet hath euen powred out his soule in many such praiers 〈◊〉 but thou doest not onely feele in thy selfe the want of such â—rfections as thou shouldest haue but thou feelest such imperfections as thou shouldest not haue Thou art dull and sluggish and heauie and and lumpish there is no edge in thee vnto the things that belong vnto thy peace Doest thou know and feele in thy selfe these imperfections This same is a peece of thy perfection to see and know and acknowledge thine imperfections Luk 18.11 12 13 The proud Pharisie hee talkes of nothing but his perfections it is the poore Publican that feeles his imperfections and that not daring therefore to lift vp so much as his eyes to heauen strikes his breast saying O God be merciful vnto mee a sinner And what is it that makes thee feele thine imperfections It is the life of God in thee that makes thee that thou seest thy dulnesse and lumpishnesse and that thou canst not abide it but grieuest at it Them that are dead in their sinnes thou seest to goe on in the wickednesse of their wayes neither are they euer touched with any remorse or feeling of their wants and imperfections Yea Dauid so long as he lay dead as it were in that sinne which hee had committed in the matter of Vriah he neuer felt any remorse But when onâ—â— the life of God beganne to awake in him by the word of Nathan then he said I haue sinned against the Lord. This then that thou feelest and acknowledgest thine imperfections 〈◊〉 token of the life of God in thee The greatest imperfection that the young man in the Gospell had was the great conceâ—â— which he had of his perfection All these commandements saith he Mat. 19.20 I haue obserued from my youth vp what lacke I yet He could not see any imperfection in himselfe till Christ bade himself all that he had and giue to the poore c. and then he saw it but the text saith nothing of his acknowledging it with remorse for it To stand then vpon our perfection is our greatest imperfection and to see and acknowledge our imperfection with remorse is a great point of our perfection Let not then thine imperfections dismay thee It is well that thou feelest them it is a point of thy perfection and it is a token of the life of God in thee and if thou feltst them nor thy disease were a great deale more dangerous O but therefore thou art troubled because thou feelest thine imperfections more then thou wast wont O but comfort thy selfe rather in those mercies that thou wast wont to finde for he that hath begunne a good worke in thee Phil. 1.6 will performe it vntill the day of Iesus Christ He is immutable and so is his loue immutable for whom he loueth once hee loueth vnto the end Ioh. 13 1. It was Dauids case as himselfe witnesseth where hee thus saith I caâ—â—ed to remembrance my song in the night Psal 77.6 I communed with mine owne heart and my spirit searched diligently 7. Will the Lord aâ—sent himselfe for euer and will he shew no more fauour Is his mercy cleane gone for euer Doth hâ—s promise faile for euer more 8. Hath God forgotten to be mercifull 9. hath hee shut vp his tender mercies in displeasure Where the Prophet sheweth how hee was wont to praise the Lord in the night season for his louing mercies But now the Lord had seemed to shut vp his tender mercies in displeasure And this he saith in the next verse was his death euen the want of the feeling of Gods goodnesse he saith was his death 10. yet saith hâ— I remembred the yeeres of the right hand of the most high Where he signifieth that he recouered himselfe by remembring the former times wherein God had manifested his goodnesse towards him Let not then thy present want disquiet thee but comfort thy selfe in the remembrance of his former goodnesse towards thee Though hee seeme for a little to hide his face from thee yet will hee not leaue nor forsake thee but in his good time he will perfect his good worke in thee But I follow Here I note the Apostles eager pursuit after perfection He had not yet attained vnto it but he followed as eagerly after it as the persecutor who will not rest till he haue him whom he persecuteth or as the runner who will not rest till he come at his goales end He was so desirous to grow daily more and more in the knowledge of Christ and of the vertue of his resurrection c that he shooke of all impediments and letts which might hinder him in that course and laboured daily more and more in all things to grow vp into him which is the head that is Christ Whence I obserue a necessarie dutie for all Christians which is that they labour daily more and more to grow vp in the knowledge of Christ in obedience to his will in holinesse and righteousnesse and in all things to aime euermore at the marke of perfection And to this purpose are those often
yeares old neither the deadnesse of Sarahs 〈◊〉 neither did he doubt of the promise through vnbeleefe wâ—â—â—â— note by the way how doubting is termed vnbeleefe 20. but 〈◊〉 strengthned in the faith and gaue glory to God being fuâ—y assured that he which had promised 21. was also able to doe it He then being faithfull which hath promised saluation to all them that beleeue in his name we may and ought to be sure of our saluation To conclude therfore this point beware lest at any time 〈◊〉 be deceiued by such as out of this or the like places of scripture would perswade you that ye ought to doubt of your saluation Neither this nor any other place makes for it but the whole course of Scripture makes against it Let vs withoâ—â— Apostle labour if by any meanes we may attaine c. and let 〈◊〉 follow if we may comprehend not doubting of it but running through all difficulties euen with all eagrenesse Let vs 〈◊〉 lawfully and as we ought to doe that we may be crowned and let vs keepe fast the profession of our hope without waâ—ering because he is faithfull that hath promised Now in that he addeth if I may comprehend euen as I 〈◊〉 comprehended of Christ Iesus the Apostle signifieth his earnâ—â—â— desire to come vnto the perfect knowledge of Christ Iesus that he may know fully euen all the riches of wisdome and knowledge and righteousnesse and saluation that are hidâ—â—â— him For he saith that he followeth and earnestly laboureâ—◠〈◊〉 comprehend the knowledge of Christ Iesus euen as he 〈◊〉 comprehended and knowne of Christ Iesus which is moâ—â— perfectly Psal 139.1.2.3.12.14.15 For he knoweth his downe-sitting and vprising he vâ—derstandeth his thoughts a farre of he is about his path and aâ—â—â— his bed and spieth out all his waies there is not a word a 〈◊〉 tongue but he knowes it wholly he hath possessed his reines câ—â—â—red him in his mothers wombe his eyes did see him when he wa◠〈◊〉 without forme and in his booke were all his members written 〈◊〉 day by day were fashioned when as yet there was none of them â—he climbe vp into heauen if he lye downe in hell if he take â—e wings of the morning and remaine in the vttermost parts 〈◊〉 the sea if he say the darknesse shall hide him still he knowâ—â—h him altogether Yea he sanctifieth him throughout in spirit â—â—d soule and bodie and so likewise knowes him throughout â—â—en most perfectly And euen such a perfit knowledge â—ould he haue of Christ Iesus that he might be able to comâ—â—ehend with all Saints what is the bredth and length and depth 〈◊〉 height of him and that he might know the loue of Christ which â—â—asseth knowledge that so he might be filled with all fulnesse of â—od Whence all Christians are lessoned to labour and striue 〈◊〉 the whole course of their life vnto perfection vnto perfeâ—tion in the knowledge of Christ vnto perfection in obediâ—nce vnto Christ vnto the perfection of mortification in â—heir earthly members by the vertue of Christ his death â—nd vnto the perfection of holinesse and righteousnesse by â—he vertue of Christ his resurrection True it is that wee â—annot attaine vnto perfection in any of these things in â—he knowledge of Christ or in obedience vnto his will â—r in dying vnto sinne or in liuing vnto God The Apostle â—ould not and how then should wee being compassed with no fewer infirmities then he was and being strengthâ—ned with no more powerfull assistance of the spirit then he was But yet we are to labour that our vnderstandings may bee perfectly instructed in all wisdome and spirituall â—nderstanding that our wills may be perfectly conformed vnto Gods will that our affections and the lusts of our flesh may be perfectly subdued vnto the spirit and that we may be perfectly renued in the spirit of our mindes So we are exhorted when it is said Mat. 5.48 Bee yee perfit as your Father which is in heauen is perfit and againe when it is said Bee yee holy for I am holy 1 Pet. 1.15 bee yee holy euen in all manner of conuersation And to the same purpose it is said That euery man that hath hope in IESVS CHRIST purgeth himselfe euen as hee is pure 1 Ioh. 3.3 In all which places the Holy Ghost doth not shew vnto vs what perfection or holinesse or puritie is in vs euen the best of vs but that we should labour and striue vnto this that we may 〈◊〉 perfit as God is perfit holy as God is holy pure as God iâ— pure The reason is because God hath chosen vs in Chrâ—â—â— Iesus that we should be holy and without blame before him iâ— loâ—â— We must not therefore stand at a stay Eph. 1.4 or thinke it enough that we are before many of our brethren in knowledge 〈◊〉 righteousnesse or holinesse but as it is said of Christ Iesus 〈◊〉 he increased in wisdome and stature and in fauour with God 〈◊〉 men so we must increase and grow daily from knowledge 〈◊〉 knowledge from strength vnto strength from grace vnto grâ—â—â— vntill we become perfit men in Christ Iesus But is it not with vs as it was with the stiffe-necked Iewes Moses and the Prophets ceased not to teach them out of the law what they should doe but they would not hearken 〈◊〉 obey now the Ministers of Christ Iesus and dispensers of holy mysteries teach vs out of the Law and Prophets out of the holy word of life what we should doe but who doâ—â— heare or obey If we should seeke one by one to finde the count should we finde one man of a thousand that followeâ—â— after perfection in the knowledge of Christ and obedience to his will or that hungreth in his soule to grow from grace to grace till he be fulfilled with knowledge of his will is all wisdome and spirituall vnderstanding We grow indeedâ— and we grow to perfection but thus we grow from bad to worse and we come to perfection in sinne and wickednesse Men neuer more skilfull to deceiue to oppresse to circumuent one another and vnder the hypocriticall shew of holinesse to practise all kinde of wickednesse He that was vniust is vniust still and he that was filthy is filthy still he that stole stealeth more he that gaue his money vpon vsurie giueth more Yea he that went vp with vs vnto the house of God he will goe vp no more he that feared an oath will now sweare lustily and he that seemed to make some conscience of his wayes is now quite turned out of the way So that our growing is from bad to worse and which is worse from better to worse Insomuch that the Lord may seeme to haue dealt with vs as he dealt with those of whom the Apostle writeth to the Romanes Rom. 1.28 as we haue not regarded to know God so he hath deliuered vs vp vnto a reprobate minde We haue despised the riches 〈◊〉
be perfect His exhortation is indeed generall vnto all that all would thinke as hee did touching the points mentioned before from verse 3. to this 15. But lest any man should thinke that he spake especially vnto the vulgar sort of men and prescribed this rule only vnto those that were babes in Christ therefore he sheweth precisely that this is a rule which whosoeuer among them thought himselfe to be or were more perfect than others ought to keepe euen to be so minded as Paul was in the things mentioned aboue And besides it was not so needfull to speak vnto them by name as it were that knew and acknowledged their owne wants that they should not thinke themselues perfect as to them that either thought themselues or were thought of others to be perfect Vnto them principally as by name the admonition was most needfull that they should be so minded as Paul was as in the rest of the points so in the acknowledgement of their owne imperfection and in the pursuit after perfection It followeth And if ye be otherwise minded c. This sheweth that the Apostle thought or rather knew that he should not be able to perswade all to be of the same minde with him in the things mentioned but that some through the suggestions of the false Teachers would thinke otherwise then hee thought of those points Yet see how kindly he dealeth with those If saith he ye be otherwise minded so that ye do not yet thinke as I your Apostle do of these points euen of Christian perfection but rather are of another iudgement yet I doubt not but as God hath begunne to reueale his sonne Iesus Christ vnto you by my preaching so hee will also in his good time reueale and make knowne vnto you this same thing wherein ye now dissent in iudgement from mee and will not suffer you to bee holden of this error he will I doubt not in his good time by the ministerie of his seruants through the powerfull operation of the holy spirit open the dimme eyes of your darke vnderstanding that ye may see both that ye erre in this wherein ye dissent from me and that this is the truth whereunto I now exhort you To gather then the summe of the Apostles meaning in these words it is as much as if the Apostle had thus said I am thus minded as I haue told you touching mine owne righteousnes which is by workes touching the righteousnesse of Christ which is through faith and touching Christian perfection in generall Let vs therefore euen all of vs not only those which are but babes in Christ or of the vulgar sort but euen as many as either think our selues or are thought by others to be perfect be thus minded as I am touching these points and if any of you dissent in iudgement from mee and doe not thinke as I doe touching Christian perfection God will no doubt in his good time by the ministerie of his seruants through the powerfull working of the holy Ghost open the dimme eyes of your darke vnderstanding that ye may see both your owne error in dissenting from me and the truth of that whereunto I exhort you Which being the Apostles meaning as I take it in this verse now let vs see what obseruation wee may gather hence for our vse and instruction 1. Therefore in the Apostles exhortation when he saith let â—s as many as be perfect be thus minded I note that as many as follow after Christian perfection are to be so minded touching workes and touching Christ as the Apostle was inasmuch as they are not perfect that thinke themselues already perfect either in the knowledge of Christ or in holy obedience but they rather that acknowledging that they haue not yet attained vnto perfection doe renounce all things without Christ reioyce only in Christ feeling a sense of the knowledge of Christ and of the vertue of his resurrection in themselues labour daily more and more to grow with all spirituall growth therein in certaine hope of the prize of the high calling of God in Christ Iesus Hence then I obserue what Christian perfection is namely a gift of the holy Ghost wherby we renounce the flesh reioyce in Christ and haue such a sense of the knowledge of Christ and of the vertue of his resurrection in our selues that acknowledging our want of perfection therein we labour to grow and encrease daily more and more therein and so incessantly runne after perfection in them that as good runners we forget that which is behind and endeauour our selues to that which is before and follow hard towards the marke for the prize of the high calling of God in Christ Iesus So that vnto Christian perfection there are foure things necessarily requisite The first whereof is iustification by the righteousnesse of Christ imputed to vs through faith without workes For so onely are we perfit if we be found in Christ Iesus not hauing our owne righteousnes which is by workes but that which is through the faith of Christ euen the righteousnesse of God through faith And therefore the Apostle telleth the Colossians in the next Epistle that he and Timothie preached and taught euery man in all wisdome Col. 1.28.2.10 that they might present euery man perfect in Christ Iesus And in the next Chapter he telleth them that they are compleate in Christ in whom dwelleth all the fulnesse of the godhead bodily Both which places plainely shew that were perfect but how not in our selues but in Christ Iesus And in him onely are we perfect because onely being in him noâ— our sinnes but Christ his righteousnesse is imputed vnto vâ— and because all perfection is originally in him and is only deriued vnto vs as we are in him Being then in him our sâ—nne and imperfections are hidde and couered being in him his righteousnesse and obedience are imputed and reckoned vnto vs and being in him that perfection which originally is in him is deriued vnto vs and so onely are our imperfections couered his righteousnesse imputed and his perfection deriued vnto vs as we are in him For if any man be not in him he is cast out as a branch and withereth Ioh. 15.6 This then is necessarily requisite vnto Christian perfection that we be in Christ Iesus not hauing our owne righteousnesse by workes but his righteousnesse by faith And from this as from the fountaine doe all those other things which are necessarie vnto Christian perfection issue and spring The 2. thing necessarily requisite vnto Christian perfectâ—on is our regeneration sanctification by the spirit of God for so onely are we perfit if by the power of the quickening spirit working on our soules spirits we haue a feeling knowledge of Christ Iesus in our owne soules and doe feele in our selues a dying vnto sinne and a liuing vnto righteousnesse by the vertue of Christ his death and resurrection And therefore the holy Ghost exhorting vs often to be perfect doth
more and more be established in the righteousnesse of Christ We must daily subdue the flesh vnto the spirit that wee may daily more and more be begotten by the spirit vnto a more liuely hope in Christ Iesus We must daily cast downe our selues before the Lord that hee may daily more and more lift vs vp We must daily follow hard towards the marke that wee may be daily more and more holy in all manner of conuersation And therefore it is that wee doe so often communicate at the Lords Table namely that our faith and obedience may by degrees bee daily more and more strengthned and increased There needs but once entring into the Church by the Sacrament of Baptisme but being entred into the Church our soules must be often fed and nourished vnto euerlasting life by the Sacrament of the Lords Supper And faith is at once begotten in vs by the ministerie of the word but both our faith and our obedience must be ofâ—en and confirmed increased both by the ministerie of the word and by the holy vse of the Lords Supper By an holy â—nstitution therefore of the Lord we doe often come vnto this â—oly Table that so often as wee eat of this bread and drinke â—f this cup we may so often both renew the remembrance of Christ his blessed death and passion and so often haue our weake faith holpen and strengthened For aâ— herein we conâ—inue the remembrance of that his blessed death and passion â—ntill his comming againe so haue wee hereby a sure pledge â—nd full assurance of our incorporation into the body of Christ Iesus to be made one with him and he with vs. But â—efore we come vnto this holy Table it is necessary if we will â—aue our faith holpen and strengthned thereby that we duly â—nd diligently examine our selues and in all holy reuerence â—repare our selues thereunto We must proue our selues as â—he Apostle willeth whether we are in the faith that is wheâ—her we beleeue that the punishment of our sinnes is fully disâ—harged in Christ Iesus and that whatsoeuer saluation he hath â—urchased for his children belongeth euen to vs also For this â—aith we must haue before wee come hither our comming hiâ—her being not to haue this faith wrought in vs but to haue this â—hich already wee doe beleeue more fully assured vnto our â—oules and consciences Againe wee must trie and search in â—ur owne soules what contrition and sorrow of heart there is â—n vs for our sinnes past what detestation and loathing of â—inne we finde in our selues and what purpose and resolution of heart there is in vs to forsake our old wayes and in the â—hole course of our life hereafter to conforme our selues vnto Gods will set downe in his holy word For vnlesse these things be in vs we are no meet guests for this holy and heauenly Table We must also search and see whether we be in peace and â—oue with all men for if thou bring thy gift vnto the Altar Mat. 5.23 24 and there remembrest that thy brother hath ought against thee there thou must leaue thine offering and goe and first be reconciled vnto â—hy brother and then come and offer thy gift If hauing thus examined our selues we come vnto this holy Table then here we haue sealed vnto vs our communion with Christ then here we haue assured vnto vs all the benefits of Christ his death and passion That therefore hereby wee may receiue all holy increase of our faith let vs with all holy reuerence come at this time vnto this Table And in the whole course of our life let vs labour by degrees to proceed from perfection to perfection Let vs daily stirre vp euery good grace of God in vs that seeking by continuance in well-doing honour and glory and immortalitie we may in the end receiue the prise of the high calling of God in Christ Iesus And to conclude with this of our Apostle let vs as many as would bee perfect bee thâ—â— minded as our Apostle was touching our iustification touching our regeneration touching the acknowledgement of our imperfection and touching an holy pursuit after perfection LECTVRE LXV PHILIP 3. Verse 15.16 And if yee be otherwise minded God shall reueale it vnto you Neuerthelesse in that whereunto wee are come c. NOw followeth the second point where the Apostle signifieth his hope that God would reueale this truth which hee had professed vnto them which as yet were otherwise minded then he was in these words And 〈◊〉 yee be otherwise minded c. And if yee be otherwise c. This sheweth that the Apostle thought or rather knew that hee should not bee able to perswade all to be of the same minde with him in the things before mentioned but that some through the suggestions of the false teachers that were amongst them would thinke otherwise then he thought of those points Yet see how kindly the Apostle dealeth with those If saith he ye be otherwise minded so that yee doe not thinke as I your Apostle doe of workes of Christ of perfection in the knowledge of Christ but rather â—â—re of another iudgement yet I doubt not but as God hath begunne to reueale his Sonne Iesus Christ vnto you by my â—reaching so he will also in his good time reueale and make knowne vnto you this same thing wherein yee now dissent in â—udgement from mee and will not suffer you to be holden of â—his errour he will I doubt not by the ministerie of his seruants through the powerfull operation of the holy spirit open the diuine eyes of your darke vnderstanding that yee may see both that ye erre in this wherein ye dissent from me and that this is the truth whereunto I now exhort you This I take to be the true meaning of these words Now let vs see what hence wee may learne and so wee will proceed vnto that which followeth in the next verse And if yee be otherwise minded c. Ambrose one of the ancient Fathers readeth these words thus And if yee shall be otherwise minded God also hath reuealed it and vnderstandeth them as if the Apostle had thus said If yee shall thinke of any more then I haue put you in minde of know that it is by reuelation from God Which sense and reading if it were true might indeed helpe well to boulster out such humane traditions and superstitious ceremonies as the Church is burdened and pestered withall But this sense and reading as well because it may seeme to patronage such vnwritten verities and vnsauory ceremonies as also for that it is altogether different from the words and meaning of the Apostle is vtterly to be reiected For first the Apostle doth not say if you shall be but if ye be otherwise minded Againe the Apostle doth not say God hath reuealed it but God shall or will reueale it vnto you And lastly when the Apostle saith If yee be otherwise minded his meaning is not that if they thinke
dutie it appeareth that our conuersation should be in all holinesse as becommeth the Saints of God and citizens of hiâ— kingdome But most plaine to this purpose is that of ouâ— Apostle where he saith If yee be risen with Christ seeke those things which are aboue Colos 3.1.2 where Christ sitteth at the right hand oâ— God set your affections on the things which are aboue For in this place the Apostle sheweth most plainely that if we be risen with Christ by the vertue of his resurrection then we are in minde and affection euen while we are in the bodie to ascend vp into heauen and euen to dwell with him where he is at the right hand of God And why should it seeme strange vnto any that euen while we liue here in the bodie we should haue our conuersation in the heauens Where should the bodie liue but where the head liueth If then Christ which is our head and our life be in heauen we also which are the members of his bodie should haue our life in heauen where Christ which is our life is Againe where should the spouse loue and like to be but where her welbeloued bridegroome is Her heart and her soule should be so knit vnto him as that where he is there should shee be also Nay our Sauiour himselfe tells vs that where our treasure is there will our hearts be also Is then Christ in whom are hid all the treasures of wisdom and knowledge the treasure and ioy of our soules If he be Matt. 6.21 then where he is there will our hearts be also In bodie it must needs be that we walke on earth amongst the sonnes of men till our earthly house of this tabernacle be destroyed and we be clothed with our house from heauen But here we haue no abiding Citie Heb. 13.14 In token whereof we read that the holy Patriarchs dwelt in tents counting themselues onely pilgrims vpon earth and as guests in an Inne for a night and looking for a Citie hauing a foundation whose builder and maker is God Nay what else is here but a vale of misery and a valley of teares How are we here assaulted on euery side with the world the flesh and the Deuill How doe the wicked and vngodly of the earth take secret counsell together against vs saying come let vs roote them out that they be no more a people and that their name may be no more had in remembrance How doe the lust of the flesh the lust of the eyes and the pride of life swarme like grashoppers vpon the face of the earth How manifold are our necessities infirmities miseries distresses perils crosses troubles tentations afflictions losses griefes and anguishes both in soule and in bodie while we are in the bodie Euen such and so many that we haue great reason with our Apostle to sigh whiles we are in this tabernacle and to desire to remoue out of the bodie 2 Cor. 5.4.8 and to dwell with the Lord. Seeing then that here we are but pilgrims and strangers and haue no abiding Citie being that here is but a vale of misery and a valley of teares we are not here to pitch the resting place of our soules but liuing here in the bodie we are in heart and sole in minde and affection to haue our conuersation in heauen And that so much the rather because man that is borne of woman is but of short continuance here on earth Iob 14.1 and full of trouble and misery For wherein should yee haue ioy or peace or comfort in the Holy Ghost nay how should he not be swallowed vp of griefe and sorrow and vexation of the spirit if in soule he should not ascend into heauen and set his affections on the things which are aboue For thus it is that though our outward man be troubled yet our inward man is comforted though in bodie we be afflicted and distressed on euery side yet in our soules we haue peace and ioy of the Holy Ghost euen because our conuersation is in heauen whence it is that we looke not on the things which are seene but on the things which are not seene This point might be farther inlarged But by this it doth appeare that the children of God ought in this life to haue their conuersation in heauen walking as citizens with the Saints and of the houshold of God Will yee then see for your farther vse and instruction what manner persons yee ought to be in holy conuersation and godlinesse that liuing in the bodie yee may be said to walke as citizens of the heauenly Ierusalem and to haue your conuersation in heauen 1. If we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we may not warre after the flesh or suffer our selues to be intangled with the affaires of this life For these two to minde earthly things and to haue the conuersation in heauen are as we see in this place so opposed the one vnto the other that the one is a plaine note of inordinate walkers and the other a sure token of our adoption into the sonnes of God to be partakers of the inheritance among the Saints Whereupon it is that the Apostle plainely protesteth against the one but cheerefully professeth the other 2 Cor. 10.3 Though saith he we walke in the flesh yet doe we not warre after the flesh And againe No man saith he that warreth he meaneth to God in the spirit and therefore the vulgar interpreter puts it into the text no man that warreth entangleth himselfe with the affaires of this life 2 Tim. 2.4 because he would please him that hath chosen him to be a souldier And the like is very vsuall But see how cheerefully hee professeth in this place that his conuersation is in heauen and in another place that his house is from heauen and in other places that he walkes in the spirit 2 Cor. 5.2 and mindes those things which are aboue This one thing then must we care if we will walke as citizens of heauen that we walke not after the flesh nor set our affections on the earth nor suffer our selues to be intangled with the loue of the world 1 Ioh. 2.15 For as Iohn saith if any man lâ—â—e the world or the things that are in the world the loue of the Father is not in him We must therefore so vse the world as though we vsed it not And in no case wee may so set our affections on any thing in this life that our soule should so cleaue vnto it as the soule of Shechem vnto Dinah the daughter of Iacob Gen. 34 26. for death will surely follow as it did vpon Shechem 2. If we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we must so wrestle against all tentations and all assaults of the Deuill that hauing finished all
touching iustification and touching sanctification because of the false teachers which vrged the circumcision of the flesh and iustification by workes and told them that they knew Christ well enough And therfore first he exhorteth them to beware of such false teachers secondly he instructeth them in the true circumcision of the Spirit thirdly he tels them what he in his owne person thought of his owne workes and of all the priuiledges that he had without Christ what he thought of the righteousnes of Christ through faith what he thought of his knowledge of Christ and how he laboured still after further knowledge of Christ and further perfection then as yet he had attained vnto fourthly he exhorteth them to be of the same mind with him in these things and all to proceed by one rule of the word fiftly and lastly he exhorteth them to follow him and such as he is for that those other deceiuers that were amongst them were both enemies to the truth and had earthly minds onely but he and such as walked as he did had their conuersation in heauen from whence they looked for the Sauiour euen the Lord Iesus Christ who should change their vile bodie c. Now the Apostle in this Chapter concludeth his Epistle with certain exhortations with signification of his ioy in the Lord for their liberalitie sent vnto him in prison by their minister Epaphroditus and with diuers salutations to them and from himselfe and them that were with him His exhortations are some of them generall and some of them particular as we shall see in the handling of the former part of this chapter His first exhortation in the first verse ye see is generall wherein he exhorteth the Philippians in generall vnto perseuerance in the faith of Christ Iesus and the practise of an holy life as they haue bene taught and as hitherto they had done His second exhortation in the second verse is particular wherein he exhorteth two chiefe women amongst them as it may seeme to vnitie and concord either betwixt thēselues or betwixt them and the Church at Philippi In the first generall exhortation I note first the maner how the Apostle comes vnto his exhortation secondly the kind and louing termes wherein he speaketh vnto the Philippians before his exhortation thirdly the exhortation it selfe Touching the maner how the Apostle comes vnto his exhortation it is by way of conclusion vpon that which before he had said Therefore my brethren c. so continue c. And it is as if he had said Seeing those of the concision among you which vrge circumcision and iustification by workes are such euill workers as ye haue heard and seeing our conuersation is in heauen from whence we looke for the Sauiour euen the Lord Iesus Christ who shall change c. therefore continue ye in the Lord so as ye haue done and as I haue now taught you to do by example in mine owne person and suffer not your selues to be seduced by them that are enemies to the crosse of Christ whose end is c. Thus the Apostle by way of conclusion from that which he had said before inferreth this generall exhortation vnto perseuerance and continuance in the Lord. Now touching the kinde and louing termes wherein hee speakes vnto the Philippians ye see he calls them his brethren beloued and longed for his ioy and his crowne In that he saith vnto them My brethren beloued and longed for he sheweth his owne kind affection towards them and in that he addeth my ioy and my crowne he signifieth their pietie wherein he was comforted To haue said vnto them onely my brethren as in the beginning of the third Chapter or only my beloued as Chap. 2. ver 12. had betokened abundantly his affection towards them but in that as not content with the one or both he addeth also a third argument of loue he thereby plainly sheweth what a large roome they had in his heart He calleth them his brethren in Christ as begotten by one Spirit vnto one God in one faith through one Gospell of Christ Iesus He calleth them his beloued in the best bond of loue the vnitie of the Spirit through the embracing of the same truth of Christ Iesus And for that he saith that he longed for them he shewed it in 1. Chap. where he saith that he longed after them all from the very heart roote in Christ Iesus Phil. 1.8 which was no doubt to strengthen them and to bestow vpon them some spirituall comfort because of those false teachers that troubled them How could he more shew a kind and louing affection towards them And as by these he shewes his affection towards them so by those titles that follow he shewes again on the other side their great pietie and godlinesse For therefore doth he call them his ioy because of their fellowship as himselfe speaketh which they had in the Gospell with other Churches 1.5 from the first day that they had receiued the Gospell vnto that present which was a sufficient matter of his reioycing and therefore doth he call them his crowne because their constancie and perseuerance was now his glorie among other Churches and should be the crowne of his reioycing in the day of Christ The speech is borrowed from them that for matters well atchieued in running wrestling or the like receiue a crowne of glorie And it argueth their great profite by his labours for which he should receiue a crowne Thus ye see what these kind termes import and in what sence the Apostle giueth them vnto the Philippians The third thing which I noted was the exhortation it self which is to continue in the Lord So continue in the Lord ye beloued The words precisely are So stand in the Lord but the sence is very truly giuen when it is said So continue in the Lord. For to stand in grace in faith in the Spirit in the Lord is vsually in the new Testament to continue in grace in faith in the Spirit Rom. 5.2 in the Lord. By Christ saith the Apostle we haue accesse through faith vnto this grace wherein we stand that is wherein we continue 1. Cor. 16.13 Phil. 1.27 Stand in the faith saith he in another place that is continue in the faith Let your conuersation be saith he in the first chapter of this Epistle as it becometh the Gospell of Christ that I may heare of your matters that ye stand in one spirit that is that ye continue in one spirit And to the Thessalonians 1. Thess 3.8 Now saith the Apostle are we aliue if ye stand in the Lord that is if ye continue in the Lord. So in this place so stand in the Lord that is so continue as they that keepe their standing without shrinking fainting sliding or starting aside For the speech is borrowed from them that stand vpon thei◠guard or watch or in their ranke wherein they are set Now wherein would he haue them to stand and continue
and seruing God there with fasting and praier night and day It seemeth that the first that embraced religion in Philippi Acts 16.13 were women Neither haue they onely beene religiously affected and such as feared God and walked in his wayes but further many haue mainly stoode for the defence of the Gospel and hazarded their liues Examples we haue in Priscilla vnto whom the Apostle giueth this testimonie that for his life she laid downe her owne necke Rom. 16.4 and likewise in this place of Euodias and Syntyche of whom ye see the Apostle saith that they stroue with him and others in the Gospell that it might haue a free passage and that they might speake the Word boldly Seeing then that these things are written for your learning iudge with your selues how religiously ye ought to be affected towards the truth of Christ Iesus Let their examples stirre vp your holy mindes and let it not seeme grieuous vnto you with holy Mary to sit you down at Iesus foot and heare him preaching in his Ministers Nay let it not grieue you boldly to stand in the defence of the Gospell of Christ Iesus and if the will of the Lord be so to lay downe your liues for that truth which ye haue learned and receiued in Christ Iesus If ye should look no further but vnto examples of your owne sexe ye might haue sufficient encitement hereunto As therefore at this day ye doe so go forward to receiue with meeknesse that word which is able to saue your soules Let the word of Christ dwell in you plenteously and let your religious minds be knowne vnto all men Secondly in the persons of Euodias and Syntyche I note a breach and falling out either betwixt themselues or betwixt them and the Church For in that he exhorteth them to be of one accord in the Lord it is plaine that there was a breach and falling out Whence I obserue that the children of God how religiously affected soeuer they be yet so long as they liue are subiect vnto their falls and subiect vnto diuers disordered affections as anger discord and the like We see how Peter and Barnabas were drawne on vnto shrewd dissimulation for feare of the Iewes Galat. 2.13 We see how the loue of the world drew on Demas to forsake Paul for a time 2. Tim. 4.10 and to embrace it We see how some haue bene almost seduced from the way of truth by false teachers as it is like these two women were if the breach were betweene them and the church Againe we see such a heate and breach to haue fallen out betweene Paul and Barnabas as that they parted companies Acts 15.39 the one going one way and the other way so that whom Satan had often sifted winowed before now a very little matter and small occasion set them at verie great oddes And many such falls and disordered affections are the children of God subiect vnto in this life as might farther at large be proued The reason is because though they be led by the Spirit yet are they not wholly guided by the Spirit but sometimes they walke after the flesh and not after the Spirit Here then first let the children of God learne to humble themselues and to walke before the Lord with feare and trembling The manifold falles and disordered affections whereunto they are subiect may keepe them in a reuerent and sonne-like awe that they presume not aboue that is meete for by their falls they may see what strength there is in themselues to stand if the Lord should not sustaine and vphold them As therefore the Apostle exhorteth so let all of vs make an end of our saluation with feare and trembling fearing but not doubting because he is faithful which hath promised standing in awe but sinning not euen standing in awe lest we doe sinne and displease the Lord. Secondly hence we may learne not presently sharply to censure men vpon their breaches or vpon their falls for they are no other things then do befall the children of God Rather we are if they be such as haue made a good profession of the truth in such cases to helpe them as here our Apostle speakes first to labour to raise them if they be fallen and if they be at oddes to set them at one euen because of their holy profession lest the way of truth should be euill spoken of for that our Apostle makes the reason vnto his faithfull yoke-fellow why he would haue him to help these godly women and to set them at one euen because they were such as had striuen with him in the Gospell LECTVRE LXXVII PHILIP 4. Verse 3. Whose names are written in the booke of life 4. Reioyce in the Lord alway againe I say reioyce WE haue heard the Apostles particular exhortations first vnto Euodias and Syntyche verse 2. secondly vnto his faithfull yoke fellow verse 3. Vnto Euodias and Syntyche that they would be of one accord in the Lord vnto his faithfull yoke-fellow that he would be a meanes to set them at one because they were such as for their labour with him and other his fellow-labourers in the Gospell were worthie that he should doe this for them One thing yet remaineth to be noted from the exhortation vnto his faithfull yoke-fellow which is the Apostles affirmation of his fellow-labourers that their names were in the booke of life Whereby he meaneth that their life was as certainely sealed vp with God as if their names had bene written in a booke to that purpose For the better vnderstanding of which phrase and manner of speech first we are to know that in the Scriptures there is mention made of three bookes attributed vnto God One the booke of Gods prouidence another the booke of Gods iudgement a third the booke of life The booke of Gods prouidence is his fore-knowledge of all things before euer they were And of this the Psalmist speaketh where he saith Psal 139.16 Thine eyes did see me when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before Where by the booke of God is meant his fore-knowledge whereby he knew all things from euerlasting The booke of Gods iudgement is his knowledge of all our thoughts words and workes which in the last day shall so clearely be presented vnto vs as if they were then read out of a booke and according to which he shall then iudge vs And of this Iohn speaketh where he saith I saw the dead Apocal. 20.12 both great and small stand before God and the bookes were opened and the dead were iudged of those things which were written in the bookes according to their workes Where by the bookes is meant that knowledge of all our thoughts words and works which God in the last iudgement shal present vnto euery mans conscience so clearely as if a man should open a booke wherein they were all written 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
them to thinke on and to do whatsoeuer things are pure that in their liues they may be vnspotted and in their words and deeds vndefiled being cleansed from all filthinesse of the flesh and of the spirit Fiftly he commendeth vnto them whatsoeuer things pertaine to loue or whatsoeuer things may make them louely exhorting them to thinke on and to do whatsoeuer things may make them louely and winne them loue and fauour with all men yet so with men that with God also Sixtly he commendeth vnto them whatsoeuer things are of good report exhorting them to thinke on and to do whatsoeuer things are of good report amongst men that by such things they may purchase to themselues a good report amongst men and be free from such speeches and censures as things of euill report might easily bring vpon them Lastly hauing thus pointed at these generall heads of Christian dutie generally he commendeth vnto them whatsoeuer thing besides these hath in it commendation of vertue or matter of praise exhorting them that if besides these things alreadie spoken of there be any vertue that is any thing which hâ—th in it commendation of vertue or if there be any praise or any thing praise-worthy with good men they should thinke on euen seriously and aduisedly these things letting those things of ceremony to passe which the false teachers vrged Whereunto that he might the rather perswade them first he tells them that these things which now he commendeth vnto them and whereunto now he exhorteth them are no new things such as they neuer knew nor heard of but such as both they had learned by hearing and receiued by instruction and heard at his mouth and seene in him in the practise of his life and therefore as before he willed them to thinke on them so now he willeth them to do them that knowing them and doing them they might haue the full commendation of them Secondly he promiseth them that if thus they shall thinke on and do these things whereunto he hath exhorted them then the God of peace shall be with them to giue vnto them the peace of conscience and a peaceable life amongst men so farre forth as may be for his glorie and their good This I take to be the meaning of these words The branches then into which they diuide themselues ye see are an exhortation and two reasons or motiues to enforce the exhortation The exhortation is to thinke on and to do whatsoeuer things are true c. The former motiue to induce them hereunto is drawne from the things themselues whereunto he exhorteth them which were no new things but such as both they had learned and receiued and heard and seene in his owne example The latter motiue to induce them is a promise that the God of peace shall be with them if they will thinke on and do these things Thus much of the meaning of these words and of the things therein contained Now let vs see what notes we may gather hence for our further vse and instruction First then to beginne with the most generall here I note that if there be any vertue any praise any thing that is good any thing that is commendable the Apostle would haue the Philippians seriously to thinke on it with themselues and diligently to practise it in their liues whatsoeuer it be Whence I obserue this note for vs and for all Christians that we all of vs ought to haue our hearts set and our frete prest to follow whatsoeuer is good and commendable amongst the sons of men And this is plainly proued out of the writings of the Prophets and Apostles Thus saith the Prophet Dauid Psal 34.14 1. Pet. 3.11 and out of him the Apostle Peter Eschue euill and do good neither of them insisting vpon any particular good but exhorting or commanding to do good euen whatsoeuer is good and commendable 1. Thess 5.15 So our Apostle Euer follow saith he that which is good both toward your selues and toward all men Where the Apostle would haue the Thessalonians so farre from recompensing euil for euill vnto any man that he would haue them forward and ready to do whatsoeuer is good vnto all men It is then ye see a duty required of vs to follow whatsoeuer is good and commendable Rom. 12.17 or as the Apostle speaketh to procure things honest in the sight of all men And if we must needes haue motiues to draw vs on to this dutie because otherwise we are too too dull and slow behold what the Apostle saith to this purpose Rom. 2.10 To euery man saith he that doth good shall be glorie and honour and peace But what should other motiue need then this that whatsoeuer is good is onely good by participation with God who alone is good as our Sauiour tells vs Math. 19 1â— truly and properly and of his owne nature good For if it be so that whatsoeuer is good is onely good by participation with God from whom alone cometh euerie good giuing and euery perfect gift Iames 1.17 then surely vnlesse we will in some sort renounce God we must embrace and follow whatsoeuer is good euery thing that is good hauing the expressed image of God in it so farre as it is good Only we must take heed lest as the Serpent be guiled Eue through his subtiltie vnder a shew and colour of good perswading her that that was good which indeed was euill so the world or the diuell deceiue vs vnder a shew and colour of good and perswade vs that that is good which is not that that is praise-worthie which is not For not that which the world iudgeth to be good is alwayes good but that onelie which the Lord alloweth for good in his word neyther is that alwayes praise-worthy which the world praiseth but that onely which the Lord praiseth It is good saith the world to saue a mans life though it be by a lie or by periurie and if a man frame himselfe to the fashion of the world the world praiseth him But doth the Lord either approue him for good Rom. 3.8.12.2 when he reproueth them that do euill that good may come thereof or praise the other when he doth by his Apostle tenderly beseech vs not to fashion our selues like vnto the world We must then look vnto the thing whether it be good and commendable and such as the Lord approueth for good and commendable And if it be then whatsoeuer it be we ought in our hearts to embrace it in our liues to practise it and with eagre liking to follow after it Neither let any man thus say with himselfe There are some good and commendable things which I could like very well to thinke on and to do but that they are in such request and liking with the Papists or with some that otherwise are profane and wicked men For whatsoeuer is good in whomsoeuer it be we are to loue it and to like it If wicked Balaam that
our God Giue me leaue to warne you at this time of oâ—e Ye know how earnestly the Lord requireth of vs the sanctifying of the Sabbath and how sharply he hath punished the breach of that commandement euen by death and desolation of kingdomes Yet how much do we profane it as throughout the whole yeare so especially at this time of the yere by bringing in our may-poles by hauing our ales by that most disorderly trunke-playing by rifling by bowling and diuers other kinds of gaming by our ill customes of riding going drinking dancing and many the like offensiue things on that day If we must needs haue these things some of which are heathenish and the rest no way necessary and little better yet let vs spare the Lord his day let vs consecrate that day and therein our selues vnto him We haue other sinnes too many though we do not adde this vnto them of profaning the Lord his day Let vs remember what the Lord in this iustly requireth of vs and let vs not defraud him of this due Againe how many villanous and traiterous wretches are there which giue not vnto their Prince that loyaltie which she most iustly requireth of them Those most bloudy treasons which her most vnnaturall subiects haue practised against her besides many others plotted by those faithlesse and cruell monsters of Rome and Spaine from all which the Lord by a most mighty hand hath deliuered her and let vs still pray vnto our good God that he will still keepe her safe vnder his wings and deliuer her those bloudie treasons I say shew how many haue defrauded her of that which is most due vnto her Come lower and what end shall we make How imperious are masters ouer their seruants and how vntrustie are seruants toward their masters How bitter are the husbands sometimes towards their wiues and how vndutifull are they againe towards their husbands How cockering are parents of their children and how stubborne are children towards their parents how negligent are tutors how dissolute are schollers how carelesse are they that owe to repay that they owe and how ready are they that lend to grate vpon them to whom they lend How many men in the Ministerie defraud their Churches of that which is due vnto them and how many of the rest defraud the Common-wealth of that which is due vnto it To speake all in one word how few of all sorts thinke on and do that which might iustly be required of them Well ye see the Apostle would haue vs to thinke on and to do whatsoeuer things may iustly be required of euery one of vs in our place Let vs therefore euery one of vs consider our selues in our place and let vs see what thing it is that may iustly be required of vs. Not one of vs all but we shall find many things which the Lord our God which our soueraigne Prince which our neighbours and brethren may iustly require of vs. Not one of vs all but we shall find many things which by the law of Nature by the law of NatioÌ„s by the law of God by the law of man may iustly be required of vs. Let vs therefore euery one of vs thinke of these things and let vs all of vs in our place do whatsoeuer may iustly be required of vs. Let our care be not to defraud any God or man Prince or people neighbour or brother one or other of that which is due vnto him but whatsoeuer things are iust let vs thinke on them and do them So shall we do that which we ought and so shall the wrath of the Lord which is kindled against vs be turned away from vs. It followeth Whatsoeuer things are pure This is the fourth generall head of that Christian duty which the Apostle commendeth vnto the Philippians wherein he exhorteth them to thinke on and to do whatsoeuer things are pure that hauing their conuersation honest holie and harmelesse they might be blamelesse innocent and vndefiled by any filthinesse of sinne Whence I obserue this lesson for vs that whatsoeuer things are pure and cleane from all filthinesse of the flesh and of the spirit we are to thinke on them and to do them The Scribes and Pharisees thought on and obserued an outward puritie and cleannesse of the body for they would not eate till first they had washed their hands Marke 7.3 Which outward cleannesse of the body we do not mislike But that is not the thing intended Matth. 15.20 For as our blessed Sauiour teacheth To eate with vnwashen hands defileth not the man Our aduersaries imagine that they thinke well on this point a great many of them if they keepe themselues single and vnmarried though then they burne and wallow in all filthy lusts and pleasures But the holy Ghost hath taught vs that marriage is honourable Hebr. 13.4 and the bed vndefiled And therefore he hath said vnto all without exception of any 1. Cor. 7.2 To auoyde fornication let euerie man haue his wife and let euerie woman haue her husband That outward cleannesse then of the body in washing of the hands and the like nor this abstinence from marriage are the pure things which we are to thinke on and to do but farre other things We are to be pure in heart hauing our hearts purified by faith For by faith God purifieth our hearts Acts 15.9 Hebr. 9.14 We are to be pure in our consciences hauing our consciences purged from dead workes to serue the liuing God We are to be pure in our tongue and talke that our speech may be to the vse of edifying Ephes 4.29 and may minister grace vnto the hearers We are to be pure in our works and deeds that we may be blamelesse Philip. 2.15 and without rebuke for any thing that we do We are to be pure in our bodies that our bodies may be fit temples for the holy Ghost to dwel in For 1. Cor. 6.19 know ye not saith the Apostle that your bodie is the temple of the holy Ghost To speake all in one word we are to be pure in the whole man both in our vtter and in our inner man being cleansed from all filthinesse both of the flesh and of the spirit 2. Cor. 7.1 and growing vp vnto full holinesse in the feare of God This is that puritie which the Lord requireth at our hands euen to be pure in our flesh and in our spirit in our soule and in our bodie in our hearts and in our consciences in our words and in our deeds that so we may be blamelesse and without rebuke What then Am I come to teach you to be pure men and women Dare I take vpon me to perswade you vnto purity Yea euen so beloued As the Prophet saith so say I vnto you Wash you make you cleane Esay 1.16 1. Tim. 5.22 And as our Apostle saith vnto Timothie so say I vnto you Keepe your selues pure And with our Apostle here whatsoeuer
the meditations of his heart and the words of his mouth might be acceptable in the sight of the Lord no doubt that both in his heart he might thinke on and with his mouth might speak and in his life might practise those things which were good and right in his eyes And in another place he professeth 119. not onely that he loueth the law of the Lord meditateth therein continually but also that he keepeth his commandements with his whole heart For as our blessed Sauiour saith Mat. 7.21 Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth the will of the Father which is in heauen and as the Apostle saith Not the hearers of the law are righteous before God Rom. 2.13 but the doers of the law shall be iustified so is it likewise in this whereof we now speake that not euery one that thinketh on or loueth and affecteth the things that are good by and by performeth the holy duties of Christian pietie but he that sheweth forth his loue in the holy practise of a Christian life and conuersation Nay indeed whatsoeuer profession we make and howsoeuer we say that we thinke on and loue and affect the best things yet vnlesse the fruite thereof shew it selfe in our outward actions in our liues and conuersations in vaine do we perswade our selues of Christian pietie in our selues For where the Spirit worketh in the heart a serious cogitation a true loue and affection vnto whatsoeuer things are good there also by the power and worke of the same Spirit the fruite of these things is seene in the practise of a holy life and conuersation so that as we thinke on and loue and affect the things that are good so we will be readie also to do and to practise that which is good Let this then teach vs to take heed how we flatter our selues with a vaine perswasion of Christian pietie and performance of holy dutie when indeed we are farre from it Thou wilt say vnto me that thou thinkest on the things that are true and holy and iust c. as much as any man doth but thou must say it and proue it or else howsoeuer thou perswadest thy selfe of thy performance of a good Christian dutie in that thou thinkest on and louest and affectest the things that are good yet thou deceiuest thy selfe For say that thine heart is set on and that thou hast a very good mind vnto whatsoeuer things are true thou must also proue it by doing whatsoeuer things are true by embracing a truth in religion by speaking the truth with thy mouth and by being that in truth which thou wouldst seeme vnto the world to be or else thou deceiuest thy selfe Say that thou louest and affectest whatsoeuer things are honest thou must also make proofe of it by doing whatsoeuer becometh thy person in thy place with all decent grauitie or else thou deceiuest thy selfe Say that thine heart is set on whatsoeuer things are iust thou must make proofe of it by doing whatsoeuer things may be iustly required of thee by God or man or else thou deceiuest thy selfe Say that thine heart is set on whatsoeuer things are pure thou must also make proofe of it by abstaining from all filthinesse of the flesh and of the spirit or else thou deceiuest thy selfe Say that thine heart is set on whatsoeuer things are louely thou must also make proofe of it by doing whatsoeuer may winne thee loue and fauour with God and men or else thou deceiuest thy selfe Say that thine heart is set on whatsoeuer things are of good report thou must also make proofe of it by doing whatsoeuer may make thee wel reported of and the truth for thy sake or else thou deceiuest thy selfe Say that thine heart is set on whatsoeuer things are good and commendable thou must also make proofe of it by doing whatsoeuer things are good and commendable and abstaining from the contrary or else thou deceiuest thy selfe And therefore certainly a great many of vs doe deceiue our selues For by our outward actions it appeareth how farre otherwise we doe then we should lying one vnto another doing things not seemly defrauding others of that is due vnto them defiling our owne selues grieuing one another bringing vpon our selues euill reports and following after that which is euill blame worthy We would it may be serue God but we do serue Mammon we would it may be seeme religious but we are couetous we crie it may be in our hearts and with our mouthes Lord Lord but we do not the wil of the Lord we would sit it may be at the right hand and left hand of Iesus in his kingdome but we cannot away with it to drinke of his cup. In a word we would make a shew of godlinesse but we denie the power thereof we would seeme to professe Iesus Christ but we do turne the grace of God into wantonnes Thus we deceiue our selues while we do not both thinke on and do the things that are good and such as accompanie saluation Let vs therefore as many as feare the Lord and desire to walke in his wayes hearken vnto our Apostle and both thinke on and do whatsoeuer things are true c. He that hath made all and is onely worthy of all let him haue all heart and hand thought and deed word and work let all be employed in his seruice let all be alwayes bent vnto whatsoeuer things are true c. that still we thinke on them and do them Which ye haue both learned c. This is the former reason which the Apostle vseth to enforce his exhortation vnto the Philippians and it is drawne as ye see from the things whereunto he exhorteth them which were no new things such as they had not knowne or heard of but which they had both learned and receiued and heard and seene in him Where I note that the things whereunto he exhorteth them were such as they had both learned and receiued and heard and seene in him and therefore such as both he might the better vrge and they should the rather follow Whence first I obserue this lesson for the Minister and teacher of the word that if he wil do good with his people and preuaile with them vnto euery holy course he must both teach them with the word of truth and with example of life that both they may heare learne the truth from his mouth and likewise see the same expressed in his life And therefore our Apostle exhorteth Timothy to be an example vnto them that beleeue in word and in conuersation 1. Tim. 4.12 in word that from his mouth they might be instructed in the wholesome word of truth and in conuersation that in his life they might see that integritie which becometh Saints So likewise he exhorteth Titus Aboue all things to shew himselfe an example of good workes with vncorrupt doctrine with grauitie Tit. 2.7.8
word of the Lord preuaile with his children to runne after such holy duties as bring with them an incorruptible crowne It is a shame that the children of darknesse should thus ouergo the children of light in their generation Let not the vaine promises of the world preuaile more with them to draw them vnto worldly vanitie then the sure promises of the Lord with vs to draw vs vnto Christian pietie Let vs not despise the mercie of the Lord but as dutifull children let vs follow after that whereunto by louing promises he doth so prouoke vs as parents are wont to do their children If he onely required it we were to do it How ought we then to bestirre our selues when he promiseth great blessings for doing that we should Let vs then hearken when he promiseth and surely waite for what he promiseth Secondly from the thing promised in that it is said that the God of peace shall be with them to giue them peace outward and inward with God in their soules and in the world if they will thinke on and do those things whereunto he exhorteth them I obserue what the fruit of innocencie pietie and holy walking with God and men is the God of peace shall be with such as so walke to giue them his peace Be perfect saith the Apostle be of good comfort be of one minde 2. Cor. 13.11 liue in peace and the God of loue and peace shall be with you In which words the Apostle in few words compriseth the summe of that Christian pietie and duty which he requireth of the Corinthians and withall sheweth that this fruit shall follow vpon the performance thereof the God of loue and peace shall be with them that his loue being shed abroad in their hearts by the power of the Spirit they may be fulfilled with that peace which passeth all vnderstanding Will we then haue the Lord to be present with vs by his grace Will we haue the God of peace to be with vs to giue vs his peace Then must we liue soberly and righteously and godly in this present world and whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust c. we must thinke on them and do them For so the God of peace shal be with vs if we walke with God and with men as we ought thinking on doing such things as are good accompany saluation Where withall we must know that this fruite of Gods presence this blessing of peace by the God of peace followeth not vpon the merit and worth of any performance of any Christian piety or duty which we can thinke on or do for could we do more by much then we are able to do yet should we do but that onely which is our duty to do as before I told you And where nothing but duty is performed what merit is there for the performance Nay whatsoeuer good we do or possibly can do it is so polluted by the filthinesse of the flesh and of the spirit wherewithall we are defiled that if it be weighed it will be found too light in it selfe to deserue any good at the Lords hand Not one straight line that we draw but all our paths are crooked and all our righteousnesse is as filthy clouts Esay 64.6 So that no merite but of death which is the due reward of sinne Rom. 6.23 How then is it that this fruit of Gods presence this blessing of peace by the God of peace followeth our performance of Christian piety It is not of merite but according vnto promise For as in this place ye see he hath promised such fruite to follow such holy walking He then which hath promised being not as man that he should lie or as the sonne of man that he should repent but being faithfull in his promise giueth such grace where there wanteth merit euen because he hath promised And if we keepe the condition the promise shall surely be fulfilled if we thinke on and do these things which we haue heard and learned then the God of peace shal surely be with vs because he hath so promised Do I say if we keepe the condition if we thinke on and do these things which we haue heard and learned Yea I say so but here see the mercie of God He imposeth a condition vpon vs he requires a duty of vs to thinke on and do these things And what is it in vs to keep the condition is it in vs to thinke on and do these things Nay our Apostle plainly telleth vs 2. Cor. 3.5 that we are not sufficient of our selues to thinke any thing that is good as of our selues but our sufficiencie is of God Ill enough we can thinke of our selues for in our selues all the imaginations of the thoughts of our hearts are onely euill continually Genesis 6.5 but we cannot thinke any thing that is good as of our selues What not thinke How then can we do the thing that is good Our Apostle tells vs Phil. 2.13 that it is God that workes in vs both the will and the deede euen of his good pleasure So that if we desire any thing that is good or do any thing that is good it is God that workes in vs both the good desire and the good deed To the point then the Lord imposeth a condition vpon vs and he alone enableth vs to the performance of the condition he requireth of vs to think on and to do those things which are true honest iust c. and he alone suggesteth vnto vs both the thinking on and the doing of these things and he saith vnto vs If ye walke in my Lawes c. and be alone maketh vs to walke in his Lawes and worketh in vs whatsoeuer thing is good So that when the Lord maketh good his promises vnto vs and crowneth vs with rich graces according to his promise he onely crowneth and graceth his owne workes which he hath wrought in vs. Thus then ye see that so the God of peace shall be with vs if we thinke on and do whatsoeuer things are true c. not that eyther the merit of our Christian and holy walking procureth that promise of the Lord or that it is in vs to performe the condition that so we may receiue the promise But it is the Lord that worketh in vs both to thinke on and to do these things and that bindeth himselfe by promise to be with vs if we thinke on and do these things and therefore if we thinke on and do these things he will be with vs because he hath promised Hence then let vs learne what shall be vnto them that do do not thinke on nor do whatsoeuer things are true c. euen whatsoeuer things they haue learned and receiued and seene in their Ministers and Teachers namely this The God of peace shall not be with them Esay 48.22 There is no peace sayth the Lord to the wicked And againe The wicked saith the Prophet
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