of abundance and he may live in the world though not to the world which is a dutie easily spoken of yet not easily performed neither was it easily wrought in our Apostle who being a persecutor of the Church was powerfully altered and changed from Heaven and thus doth God deale with his children whom hee doth first cast downe and afflict that they may finde by experience that these outward things can stand us in no stead it may be hee suffers them to fall into some grievous scandalous sinne that they might see the bodie of sinne that lies in them and seeing no good nor help in themselves their desires are stirred up to the imbracing of some better thing wherein they may finde comfort then doth God reveale Christ to us to whom he will have us to flie and say Lord what wilt thou have mee to doe So as this power of changing our selves is not in our selves but it is an almightie power If we thinke therefore that wee are selfe-lovers goe to God present thy selfe in the meanes and then our eyes shall be opened to see and discerne good and evill For God hath promised to annex his spirit to the use of the meanes if that wee in obedience submit our selves to them VERS 8. Yea doubtlesse and I count all things but losse THe words containe a kinde of correction as if in few words he had said All things whatsoever I formerly boasted in nay my very priviledges I count them not onely dung but I doe count them to be losse to me nay I have suffered the losse of them all in comparison and for Christ my â—ord Yea I desire to expresse the earnest intention of my affections by my desire to win him to know hâ—m to be found in him and to formable to his death In generall observe The Apostles resolution and zeale his assured certainty his large heart being not able to expresse his affection but by many words viz. his love of Christ and hate of all outward things whatsoever Therefore we also in maine fundamentall points must be resolute carrying a full saile as in the truth of the thing there is a certainty so in us there must be an assured perswasion thereof For even from these uncertaine irresolute hearts comes Apostacie men being not grounded are carried about with every winde of doctrine and hence also comes different measures of grace in Christians some say with Paul Doubtlesse others are of doubting hearts But the end of the word is to settle us Ephes. 4.13 And though it be never so true yet if we not beleeve it though the foundation be sure yet if we not build on it the tru hand force of it is not good unto us In the second place fâ—om the Apostles example We are to learne in fundamentall truthes to be zealous The Apostle speaking of any thing that â—eâ—kes competition with Christ for value how doth he vilisie it that he hath not words sufficient to eâ—prâ—sse his fervent hatred thereof For zeale is such an affection as causes a constant hatred against any thing that opposes that which we intirely love even such a hatred as will cause us not to indure to heare of it And God therefore promiseth Ephraim he shall so abhorre Idols as he shall not have to doe with them And indeed a jealous God and a zealous heart doe well agree when wee have to doe with any one that opposes God in his â—ruth we are not to be cold but to be zealously affected In the third place Wee are to learne to bee large hearted in expressing our affection wee beare to the truth and therefore we are to bee ashamed of our shortnesse of breath in speaking or meditating of Gods honour and glory and his truth But particularly from our Apostles esteeme wee may learne That Gods children have sanctified and regenerate thoughts and esteemes For with new soules they have new eyes new senses new affections and judgements what they saw before to be gaine they see now to be losse Beasts we know conceive not of mens matters neither doe weake simple men of state matters that which weake silly men admire the Apostle scornes and contemnes Moses accounted of the afflictions with the children of God more than of the pleasure of Egypt We may observe this as a marke to know our estates by what is high in thy esteeme is honour riches pleasure or the like thou art not yet throughly sanctified for if thou wert thou wouldst have a sanctified judgement But some may say did Paul esteem all things to be losse yea his good workes I answer good workes in their own nature are good but weighing them with Christ as Paul did they are also drosse and dung Secondly it teaches us that wee are not righteous or justified by any workes ceremoniall or morall either before or after our conversion The Papists alledge works as meritorious we contrarily doe disclaime them As to that purpose I say they you meane ceremoniall works we say no we meane also morall For Paul was unblameable as concerning the works of the law and yet counts them dung O say they St. Paul meaned those works before his conversion and not those after his conversion I answer yes all things in respect of Christ I doe now account them as drosse and losse To prove this the fuller If nothing after conversion bee perfect then cannot they intitle us to heaven but all our best works in state of regeneration are imperfect to prove this See the examples of David a man after Gods owne heart Psal. 143.2 None righteous in thy sight and who can say his heart is cleane And Esay 64.6 Wee are all as an uncleane thing and all our righteousnesse as filthie ragges O but Bellarmine sayes the Prophet speakes this in the person of the wicked I hope he will not put the Prophet into that number for he saith wee and our and our righteousnesse not our ill deeds and all our righteousnesse Nay of himselfe in particular Esay saith as much in Esay 6.5 And besides the wicked doe not use to pray as the whole Chapter is to that end And Daniel also includes himselfe in his confession Dan. 9.20 And to prove this by reason We know that weake and corrupt principles must needs produce imperfect effects now the principles of all our motions are evilly affected our understandings memomories affections all are corrupt and weake Corruptions make combates in all parts of the soule and body in whatsoever therefore we doe there is flesh and spirit and their owne Authours agree hereunto as Ferus and Catharen a Cardinall of their owne sayes there is donatajustitia and inhaerens When the question is what we must leane to it must be onely on Christ and his righteousnesse wherewith from him we are indowed And a Pope of theirs Adrian the fourth saith that all our righteousnesse is as the reed of Egypt which will not onely faile us if we rest on it but will pierce our
to force men tyrannically to our opinions in lesser matters but leave them to Gods time of revelation And lastly as this hope of revelation is promised so are wee to expect it and waite for it for to him that hath more shall be given and therefore let them that have beginnings of grace bee comforted to walke on and for those that are not entred let them not be discouraged God will reveale But upon what condition it followes VERS 16. Neverthelesse whereto wee have already attained let us walke by the same rule THe word Neverthelesse some reade it Onely as if it were a condition but it implyes both a precept and a condition shewing that those that looke for revelation of further knowledge and goodnesse they must walke according to that measure of knowledge they have The word Rule implyes in generall the Scripture more particularly a company of sound truthes concerning faith love and hope There is a great Bible which is the whole Word of God the little Bible is the grounds of Religion and these are not onely to be understood in the Booke but comprehended and invested in our understanding and affections and according to these we must walke Truth is no guide to us being onely in the Booke but as it is seated in the heart But le ts come to some observations first we may learne that God out of his goodnesse hath left to his Church a rule of faith and manners there is a rule whereby men must walk otherwise should we be in a labarinth of errors continually having no other light but this torch-light of Nature to guide us in this thick darknesse wherein we are by nature The properties of this rule are divers First it s a fixt and unchangeable rule and therefore we must bring all to it not it to all Secondly this rule is a perspicuous and cleere rule thy word is a lanthorne to my steps and a light to my pathes Thirdly this rule is homogeneall all things therein are spirituall all holy all pure and therefore when the question is about Religion we must have recourse thereto as the onely absolute compleat rule And therefore we must know this rule and then be led by it for the word Rule implyes that there must bee a thing to be ruled else what needs rule or to what use should it serve an instrument is in vaine without use its true many men make religion and Scripture but a meere object of discourse But their example ought to be no rule to us if we looke to be saved it must be by walking according to this rule and therefore a Christian life is no licentious life though hee be freed from the law yet must he serve God day and night therefore it is that the Christian prospers not nor thrives in this world because he will not lie nor sweare nor have a broad conscience as the children of this world have that take all occasion and scope to bee rich but a Christian lives by rule he hath little and it is blest to him for he lookes at riches and profits of another kinde In the second place wee may observe that a Christian walketh by this rule he thinkes it not sufficient to take a step but keeps a right course stedfastly onward But how may this bee done may some men say I answer let us use the meanes as first let us treasure up the word in our consciences let us get the rule within us get the articles of faith and assurance of the promises and let this bee betimes whiles we are yong it s the ordinarie cry the Scriptures are hard they cannot understand them But what 's the reason they are bred up in earthly businesses and are stuffed with them so as they finde no place for the Word and its a miracle to see men thus brought up to live by this rule Secondly when wee have once treasured up the knowledge of these things wee must learne to apply them upon severall occasions for where no practice is there knowledge is idle and makes us worthy of more stripes many have generall truthes in their mindes but comming to apply them they finde a great want David knew adulterie was a sinne and Peter knew it was dangerous for a man to relye on himselfe yet how foulely did they fall Thirdly let us compare our experience with our rule wee shall finde there is nothing therein but is fulfilled that there is no suffering but for some sinne or other and that besides heaven hereafter God rewards particular obedience here with particular rewards and particular sin with particular corrections we shall know that his judgements are not scarcrowes the worke of the wicked is accursed but it shall goe well with the righteous and by this meanes we shall bee incouraged to good and scared from bad courses Fourthly bee inquisitive and watchfull over our particular steps take and heare admonitions and instructions and bee inquisitive after them those that are otherwise minded no marvaile if they like libertines spurne against all instruction and advice and accordingly feele the smart of their wayes before they see it Fifthly get a wonderfull jealousie over our hearts wee often offend in thoughts and desires which God the searcher of the heart lookes into and we must therefore be jealous of idle thoughts and words not only of othes for so an hypocrite may be But loose persons will say O this is an unpleasant course we must bid all joy farewell when we come to this I answer no the wayes of wisedome are wayes of comfort and pleasure God approves of them and our consciences will tell us so and thereby will fit us for life or death and will so settle us that no estate shall bee unwelcome to us and as Psal. 50.23 To such as order their conversation aright God will shew his saluation and as in the text fore-going God will reveale himselfe more and more so as if we be faithfull and conscionable in little wee shall have greater matters revealed to us and and contrarily if we be unfaithfully and carelesse God will take from us the key of knowledge and the use thereof and will give us up to foule vices even sinnes against nature as he punished the Gentiles and to beleeve lyes as Paul sayes 2 Thes. 2.11 And will answer us as he did the Idolaters even according to their multitude of Idols Ezek. 14.4 So as would we have favour in our sinnes and teachers that shall bolster us up in them and not crosse our vaine courses God will let us have our hearts desire but we must know this is an unevitable way to a desperate estate and therefore marvaile not so much at the loose liver because of his good breeding for as they desire the ill so they have and are justly punished therewith VERS 16. Let us minde the same thing OBserve here that wee are not only to walke sutable to others but wee must minde the same
AN EXPOSITION OF THE THIRD CHAPTER OF THE EPISTLE OF St. Paul to the PHILIPPIANS Also Two Sermons of Christian watchfulnesse The first upon Luke 12 37. The Second upon Revel 16.15 An Exposition of part of the second Chapter of the Epistle to the Philipp A Sermon upon Mal. 4.2.3 By the late Reverend Divine Richard Sibbes D.D. Master of Katherine Hall in Cambridge and sometimes Preacher at Grayes-Inne 1 TIM 4.8 But godlinesse is profitable having promise of the life that now is and of that which is to come LONDON Printed by T. Cotes for Peter Cole and are to be sold at the Glove Lyon in Corne-hill neare the Royall Exchange 1639. TO THE RIGHT HONORABLE Sr. MAVRICE ABBOT KNIGHT now Lord Maior of the Honorable Citie of London Right Honorable MY respects unto you being your Honours ingaged many wayes have put me upon a designe or project for you the God of Heaven graciously prosper it in my hand The tenour of it is briefly this to encrease your honour and to ease the burden of that laborious government which now lyeth upon your shoulder To mention your name before the glorious labour of so great and worthy an agent in the factorage of Heaven as the Author of this piece was and to make you a Protector of them cannot I conceive in sober interpretation but be conceived to adde honour unto him that hath and cause him to have more abundantly Blessed is the wing that is spread over any of the things of Iesus Christ to shelter them Againe to put into your hand and from your hand into your heart the remembrance of that God that will gloriously recompence your faithfulnesse in that great trust committed to you cannot but by the blessing of him to whom blessing belongeth be a cordiall meanes to strengthen your heart in the pange of government and cause you to travaile and bring forth with more ease There is no labour nor travaile nor sorrow nor difficultie nor danger nor death that hath any evill or bitternesse in it when Heaven is before us and the truth and faithfulnesse of the living God embracing us If I have miscaried in point of good manners or otherwise in this Dedication your Honour shall doe but justice to charge your owne courtesie and respects alwayes shewed unto mee at least in part with the blame of it Had not there beene the tempter doubtlesse in this case I had not beene the transgressour The God of peace prosper the government of this great Cittie in your hand and make it a glorious rise and advantage unto you of your greater glory in the Heavens And your Honour may assure your selfe that so it shall come to passe unlesse that God that heareth prayer shall reject the prayer of Your honour to command in the Lord I. G. To the Reader GOod Reader to discourse the worth or commendations of the Author especially the pens of others having done sacrifice unto him in that kind I judge it but an impertinencie and make no question but that if I should exchange thoughts or judgements with thee herein I should have but mine owne againe The booke it selfe judiciously interpreted is a volume of his commendation and those though from his owne mouth without any touch or tincture of vanitie or selfe affectation The best sight of a man is to heare him speake the tongue being a voluntary and pleasant rack to the heart to make it confesse its treasure whether it bee good or evill The diligence and care of those that have interposed for the preserving of what came from him in this way from perishing have made the Christian world debtors unto them and great pitty it had beene that what he spake in publicke should have dyed in secret and not be made seven timeâ— more publicke then speaking could doe The sparkes of such fires as he kindled would have beene ill quenched till the world had beene further serv'd with the light and heat of them It is true heapes of bookes is one of the oppressions of the world and the invention of the Presse hath beene the exaltation of weakenesse and vanitie amongst men as well as of learning and knowledge Yet know I no way better to reteine the oppressed in this kind then for men of worth and growne judgements and learning to appeare in bookes also among the multitude The time was when there were as the Apostle speaketh Gods many and Lords many in the world when the world was pestred with Devills of all sorts in stead of Gods but the onely meanes of discharging the world of them was the setting forth and preaching of the one true God and Lord Iesus Christ so the furnishing the world with such bookes as are bookes indeed that breathe spirit and life and are strong of heaven speaking with authoritie and power to the consciences of men is the onely way to affamish the multitude of Idoll books and to have them desolate without a reader It is questionlesse with men in respect of bookes as it is in respect of men themselves and indeede how there should be any difference betweene men and bookes I know not the booke being but the minde of a man and the minde of a man being the man himselfe Homo homini Deus homo homini Lupus There are men that are Gods to men and there are men that are Wolves to men and the more men-wolves there are in the world the more men-gods there had neede to bee otherwise the darkenesse would overcome the light and make the earth as the shadow of death So there are bookes that are laden with divine and true treasure that will recompence the Reader his labour and paines seven fold into his bosome that will open his mouth and enlarge his heart to blesse God that hath given gifts unto men Againe there are bookes also that will deale cruelly and deceitfully with men consuming their pretious time opportunities taking their mony for that which is not bread Now the more dreamers of dreames there are there had neede be the more that see visions The more weake hungry loose and emptie discourses the world is overlayed and encumbred with all the more neede it hath by way of a counter recompence of a full provision of solid and masculine writings that may make men men and not alwayes children in understanding But I must remember that prefacing Authors with long Epistles is no imployment of any sovereigne necessitie Therefore I will no longer separate betweene thee and that which I desire to recommend unto thee more then any thing of mine owne The blessing of him that giveth the increase be upon the labour of him that planted and watred much in the courts of the house of his God that though hee be dead hee may yet speake to the edification of thine and of many soules Thine with a single heart and multiplied affections in the Lord. I.G. AN EXPOSITION OF THE THIRD Chapter of the Epistle of St.
this spirituall change And a Second reason may be Because we often regard not the truth at the first second or third time urged and taught unto us Wherefore Iob. 33.14 It is said God speaketh once or twice yet man perceives not Therefore if the caution and point be necessary the repetition must needs be necessarie also In the third place There is such a breadth and depth in the points delivered out of the Word of God that although wee heare often the same thing yet we never come to understand the full extent of them Our soules are narrow wee cannot at the first so soundly and deeply consider of them neither can wee understand so many particulars as otherwise we should for in every Christian truth there is milke for children and strong meate which requires digestion and likewise repetition A fourth reason may be Because our corruptions daily increase and grow upon us and varietie of occasion and worldly businesse being naturall to us and therefore more delightfull are too powerfull and doe thrust out the consideration of divine truths which are commonly against the haire And wee cannot have varietie of two things in our mindes at the same time in strength Whence it comes to passe that the better is ever more subject to bee thrust out and therefore had need to bee hammered in with often repetition and insisting upon againe and againe A fifth Reason may be Because we worke as wee understand weakly or strongly When we worke well we must have things present strongly in the understanding as when we tell men of Gods justice omnipresence of the day of judgement of death and the like the lively and present remembrance of these things keeps the minde of man so in frame as it cannot will any evill no more than a lewd person will offend in the presence of the Iudge And this lively remembrance of things is wrought chiefly by repetition and often inforcing the same things and it makes the minde to be wholly taken up therewith And therefore it is a good way when we would doe any good action well to be taken up with reading or hearing of good by way of preparation thereunto And the want of the presence of good things in our minde layes us open and makes us fit for all companies and occasions of sinne In the sixt and last place Our memories are very weake to remember and to reteine any thing that is good Since the fall they are broken and good things sinke through them as water through a sieve and therefore hath great need of remembrancers And after this manner hath God dealt with man as in the promise of the blessed seed how often is it reiterated and typified and to Abraham is it renewed seven times So God to David often renewed his promise concerning the Kingdome as also the promise concerning the deliverance of the people of Israel from captivitie in Esay is often repeated This also did Christ the great Doctour of his Church in his Parables in one Chapter argueth one principall metter with foure Parables one after another although with some varietie teaching Ministers thereby to doe the like to avoid tediousnesse Repetition in Scripture serves to divers ends Sometimes for the stronger averring of the certaintie thereof Wherefore it was that Pharoahs dreame was doubled Sometime for Emphasis sake as Christ did often Amen Amen and in dying thou shalt die and the like phrases But the maine end is to stirre up us and our affections and to keepe them in life and action when they are stirred up Therefore 2 Pet. 1.12 Because they knew they could not bee over-sure of salvation nor grow too much in grace he sayes so long as he lives hee will put them in minde of such things Let it not therefore bee grievous to Ministers to doe what is for the safetie of Gods children They must doe it till they see practise come to perfection and they must cast and cast again Peter hee cast often and got nothing yet at Christs word hee cast againe So must Ministers God that blesseth not every cast may blesse the last cast to the catching of many and therefore a Minister had need of a father-like affection to his hearers as St. Paul had 2 Thes. 2.11 A second use may be for our selves If we heare the same things repeated heare them as an impression which may carry force and work upon our hearts more strongly than before and know that God may worke on us by one meanes at one time which he did not at another as a dart pierces deeper being cast by one than by another And therefore Let us not be weary of attendance on Gods ordinances for our corruptions daily increase as our age doth our minding of things is but slight and our memory very brittle And we must know that the word teaches doing and practising as well as knowing And therefore to conceive a necessitie of a continuall Ministrie to perfect a Church as well as to begin it The Sacraments are necessary receive them often the Primitive Church had them every Lords day Till we come to the holy Land of that heavenly Canaan let us submit our selves to this Manna It is Angels food and they desire to looke into these mysteries And therefore take heed of fulnesse or loathing for when we come to that passe that we must have Novum or Nihil God takes away this Manna thus loathed Thus did he with the Greeke Churches they gave themselves not to the plaine sincere truth but mans inventions whereby God gave them over to strange opinions and indeed it is a rule None absents himselfe from Gods word but he is given over and that justly to beleeve toyes to attribute all praise and delight to this or that idle Authour which it may be is Heathenish or Popish The Greek Churches affecting Novelties were justly given over to Mahomet but to a true Christian heart there cannot be more delight than in the experimentall knowledge of Christs death and office of perseverance in grace these are standing dishes in this Christian banquet It is a signe God meanes to plague that person or nation that is delighted in such ill sawces he will make them come out of our nosthrils we shall have our fill of them and never hunger after the sincere milke of the Word VERS 2. Beware of Dogges IN this generall exhortation Consider first the persons to whom it is directed To all the Philippians not only to the Pastor but even to the common Christians They must beware of false Teachers Is it so Then surely they ought to take notice of them and to know them and therefore they ought to have rules to discerne them by Christs sheepe they discerne between a wolfe and a shepherd Ioh. 10.45 His sheepe discerne an Heretike or false-teacher from those that are true shepherds in the maine points of Christian Religion and therefore 1 Ioh. 4.1 He bids all
in generall to try the spirits and the Apostle 1 Thes. 5.21 bids them prove all things and hold fast the good if they were then all of them bound to try and prove they were no doubt bound to know the rules by which they were to try which rules are only laid downe in the word of God But some Popish heart may aske How common people should know the Word to be the word of God For answer I would aske such an one How they know the Popes Canons or any Booke of his Constitutions to be the Popes they will say their teachers brings them in the Popes name and they beleeve their teachers So say wee We beleeve our Teachers and Ministers who tell us this is the Word of God But they object and say that wee make every one a Iudge I answer there is a three-fold manner of judging First a judging whereby we discerne of anything and this every Christian must have so as it cannot be any plea to him at the day of judgment to say my Teacher did mislead me No both the leader and he that is led if they be blind shall fall into the ditch Matth. 15. Then there is a second kinde of judging which is by way of direction this is required principally in the Pastor to direct his flocke And there is a third kinde that is of jurisdiction this belongs to the Church and the Magistrate yet every one must have a judgment to discern the good from the bad For hee that knowes not his Masters will shall be beaten In the second place Not onely the young ordinary Christians but euen the best setled Christians had need to beware also The Philippians were a Church established in the truth Eve was seduced being in her innocent estate but I need not stand on this at this time I proceed To the dutie which is to beware Which word signifies First to discerne of then to avoid and because those that are aware of evill by nature will avoid it therfore beware here intends both discerning and avoiding of evil For the Church of God in this world is ever subject to danger and God suffers it to be so First to try who be true and who false And secondly to try them that are good and to be as an evidence to them of their owne estates so as where such triall and danger is it is true ingeniosum est esse Christianum But concerning the words Dogges Concision Evill workers they all signifie the same thing and he repeats the word beware thrice to shew the necessitie thereof take heed of them that urge workes of the law with Doctrines of faith especially of Pastors Nay take heed of these for so the word in the originall is these Dogges By Concision he meanes those that urged Circumcision when it was out of date and when it was dangerous to be admitted of But observe the terme the Holy Ghost calls these Dogges a strange terme and such an one as I should not have dared to have given them had not the holy Spirit led the way thereunto and therefore since it is so let us not be more modest than he is but boldly affirme that wicked men are Dogges Now wicked men are eyther without the Church or within Without the Church all are Dogges Matth. 15.26 It s not meet to take the childrens bread and to cast it to Dogges Of this number are all Turkes and Iewes who were Filii Children but are Canes Dogges We were Canes buâ— now through Gods mercy are come to be Filii All therefore that are without the Church are Dogges But there are also Dogges within the Church and therefore the Philippians were bidden beware of them which St. Paul needed not to have done if they had not beene troubled with them And those Dogges he describes in that they joyne workes of the law and Christ together in matter of salvation these are in St. Pauls esteeme Dogges And the reason hereof may be grounded on Gods esteeme on their behaviour towards other men and in regard of themselves For Gods esteeme we may see it in Esay 66.3 he detests them as dogges For their behaviour towards men whom they goe about to seduce they fawne on them and use all manner of inticing flattering and false alluring words Rom. 16.18 See the picture of a Iesuited Papist a pleasing humane fawning nature they creepe into houses and when these dogges cannot prevaile by flatterie then they snarle and barke against them by false calumnies and slanders and railings and bitter scoffes and the like and this they doe when they cannot bite But having gotten power in their hand they persecute with fire and sword and the most exquisite torments that they can devise In regard of themselves also they are Dogges rotten in nature corrupt in life filthie in their owne Courts devouring their owne vomit and God justly punishing them by suffering of them to heape up wrath in store 2 Pet. 2.22 and to returne with the sow that was washed to wallow in the mire of corrupt courses Hence wee may observe and see what a man is now brought to by sinne he that would be like to God is justly compared to the beasts that perish Now all by nature are no better than dogges who are all for their bellies for present contentments an envious and currish disposition against any that shall indeavour to crosse them in their unlawfull lusts and that rule of reason which should over-rule him and amend him he so abuses it as thereby he is made more like a Divell than a Dogge Would wee be then changed let us attend on that word that is able of Lions to make Lambes it can cleanse us throughout Ioh. 15.3 It sanctifies and alters us Morall precepts may restraine and alter outward practises the Word that alters the condition and nature of men it is the word of him that workes all with his spirit And therefore take heed of them and deale not more with them than thou must needs They will fawne they will not be dogged at the first but till Religion altereth him assuredly hee hath a currish nature But to proceed Hee saith not onely beware of Dogges in generall But beware of these Dogges of the Concision and these also ought we to beware of for there is a perpetuall lâ—tâ—er of them though those that the Apostle spake of are gone yet the same spirit is now a dayes in many fawners they are and flatterers yet doe they barke at Protestants and of this sort are our Iesuited Papists and Seminaries Our Fathers were troubled with them let these take heed for were these men dogges that presse Circumcision with Christ and shall not such be also that presse merits with Christ Saints with Christ and equall traditions with the Word of God The dogges in St. Pauls time had some excuse Circumcision they urged but it was first founded by God but these men out of
necessarily die and how can we receive grace from Christ as our head but by union of our selves to the bodie whereof Christ is the head It must be our dutie to beware of all manner of seducers and to this end let us First get fundamentall truthes into our hearts affect and love truth for want hereof the Easterne Churches were given up to Mahomet and Antichrist ruled over many in these Westerne Churches because they loved not the truth 2. Thes. 2.10 For none are seduced that are not cold in love Secondly let us labour to practice that wee know and God will give us a fuller measure of knowledge whereby we shall learn to finde and know seducers Ioh. 7.17 If any man will doe his will he shall know Thirdly Pray to God for wisedome to discern of Schismes and Heresies and ill disposed persons God hath promised us any thing that is necessary for our strengthening and bringing us to Heaven God will not deny us so necessary an aide as this is Fourthly let us looke that we keepe in us a holy feare and reverence of God Psal. 15.12 What man is he that feareth the Lord him shall he teach in the way he shall chuse And those things are we duly to observe the rather because we shall ever finde seducers it will ever be a hard matter for men to finde the way to Heaven And though the doctrine and profession of Religion be not ever in all places opposed yet shall we ever finde the practisers thereof maligned As it is in these dayes where none are accounted of to be Protestants that are not loose libertines and thus instead of Concision from Religion they joyne that with it which is quite contrary to the power thereof Beware also of such for their courses of life are as pernicious as fundamentall errors for none shall be saved for his knowledge VERS 3. For wee are the Circumcision IN these words and those that follow our Apostle describes who are truely circumcised We are the true Israel the circumcised Sonnes of Abraham who are members of Christ. The Philippians they were not circumcised outwardly yet were they truely circumcised they had the truth of it even as they that were under the cloud and in the Sea were said to be truely baptized in the Cloud and in the Sea The Sacraments therefore before and after Christ were in substance all one as the Church was one and the same they may be said to be baptized as we and we circumcised as they the difference was only in the outward Ceremony and shew which the Church being then young had need of It is the same Religion cloathed diversly Bellarmin saith that their government was carnall the promises to them were carnall but it is carnally spoken of him Heb. 11. The Fathers before Christ had respect to the recompence of reward and in vers 35. they accepted not deliverance that they might obtaine a better resurrection are these carnall promises The Anabaptists they presse rebaptizing not considering that the same Covenant was before Christ and after in substance So as every true Christian is spiritually circumcised being once regenerate before indeed he is uncircumcised and a spirituall leprosie over spreads all his frame of body and minde which must be washed pared and cut off Wee must part with uncircumcised hearts eares and lippes that is such eares as doe delight themselves to heare corrupt lewd discourse such a tongue and lippes as delight to uâ—ter and let out words savouring of a rotten and uncircumcised heart such eyes as doe delight thâ—mselves in the beholding of lustfull and sinfull â—bjects whereby the heart is kindled inâ—o vaine dâ—sires I say a Christian must circumcise himselfe his heart and those parts that are uncircumcised before hee can ever thinke to goe to Heaven whither nothing that is corrupt or uncleane entreth Religion therefore is no easie thing Circumcision is painfull and bloody Mortification is very hard corruption it must be cut off though the blood follow else it will kill thee at length Wherefore wee are also to labour for circumcised hearts to understand Gods truth his will and commandements Cut off all extravagant desires who by litâ—le and little take away comfort and communion with God it s no mercy therefore to spare them Circumcise thy eyes pray with David Turne away mine eyes from regarding vanity Stoppe thy â—ares at the charming of such objects as may infect thy soule we can never injoy that beatificall vision hereafter if we weane not our selves from the liking of these things And though we cannot while we are in this house of clay come to that perfection we should yet indeavour to it earnestly and God will accept our very indeavours and will further them yea we shall get the victory at length If sinne begins to fall it shall surely fall the house of David in us shall grow stronger and the house of Saul shall dayly be weakened The meanes to this dutie are First know thy sinne and thy particular sinne by thy checks of conscience and by the checks we receive from our enemies who will spie what they can in us thereby to scandalize us As also observe what thy thoughts worke most upon what is the maine thing that generally takes up your cogitations When thou hast found out thy sinne Make it as odious as thou canst For Circumcision implies a thing that is odious and superfluous now all sinnes that be cherisht in us may well be odious to us for that it hinders us from all good and clothes us with all evill and makes all outward things evill to us who otherwise are no further ill than as they strengthen our corruptions It hinders us from all good duties pride of heart and corruption doe dogge us this made Paul cry not of temporall bonds but of the bonds of sinne and of death Who shall deliver me wretched man that I am saith he Rom. 7.23.24 Thirdly having found out thy sinnes and the abominablenesse of them Complaine of them to God as Hezekiah did of the blasphemous letter that Senacherib wrote and challenge the fruit of Gods promise For hee that bids us circumcise Deut. 10.16 Promised that he himselfe will doe it Deut. 30.6 Faith in the promises is an effectuall meanes to attain to them Men come with doubtings they see a great deale of corruption they think their labour is vaine they cannot be releeved against them they are deceived Touch but thou the hemme of Christs garment flie to God in his name and thou shalt finde this issue of sinne though not wholly dried up yet much abated And here is the excellencie of Faith that assures us of all the promises concerning sanctification here as concerning glory hereafter VERS 3. Which worship God THe Apostle places â—ircumcision before worship for unlesse there bee a cutting off we cannot bring our corruption to performe duties of Gods worship aright The words containe a description of
by private friends Nay canst thou desire this search that thou maist know thy â—inne more and more for this end that thou mayst truely hate it with a more perfect hatred Canst thou truely appeale to God as Peter did to Christ thou knowest that I love and preferre thee above all It is a sure signe of thy sinceritie which the world cannot have and therefore when they see their sinnes laid open they spurne at the ordinances and spite the Minister and their true friends that put them in minde of their faults accounting them as their onely enemies Surely they shall never be able to indure the search of God hereafter and the last day when he shall lay them open they shall be overcome with shame A fourth signe is That at the houre of thy death this spiritual worshipping of God will give thee content when nothing else can Thou mayst say with comfort as Hezekiah did Lord remember how I have walked before thee in sinceritie When down-right affliction comes outward verball profession vanisheth with all the comforts thereof then perisheth the hope of the hypocrite Two things upheld Iob in comfort in his great extremity he was first assured that his redeemer lived and secondly he knew his innocency in those things that his friends charged him with and such times will fall on us all either at the time of death or before when nothing but innocencie and sincerity shall be able to uphold us Labour therefore for sincerity and spirituall worship Worship God in spirit but let it be done outwardly also But first bring thy heart and intention to what thou dost and that will stirre up the outward man to its duty and for the performance hereof follow these directions First learne to know God aright For worship is answerable to knowledge for how can we reverence God aright when we know neither his goodnesse nor his greatnesse how can we trust on God when we see not his truth in the performance of his promises in the Scriptures and in our owne experience those that doe not these know not God for as the heart affects according to knowledge So also its true in divinitie as we know his justice wee shall feare as we know his mercy wee shall love him and as we know his truth we shall trust on him Psal. 9.10 They that know thy name shall trust in thee and in other places of the said Psalme the Lord is knowne in the judgement he executeth vers 16. Secondly know God to be the first mover and cause of all men ordinarily feare the creature attributing that to it which belongs to the Creator But God he is the giver of all and Christians looke on the secondary means as to the first author and ground of all the rest they behold the Magistrate as in God feare them no otherwise but in the Lord. Atheists they will not sticke at any sinne whatsoever to get the love of those that may bring them any worldly commodity A Christian hee pleases and seekes the love of him that can make enemies friends when he lists and when it s for our good he knowes in him we live move and have our being Thirdly make much of spirituall meanes God he works by meanes by his word attend to it it works love feare joy and reverence in us and therefore no marvaile if those that neglect these meanes are not acquainted with these graces of Gods spirit 4 Fourthly Lift up thy heart to Christ the quickening spirit 1 Cor. 15. Our hearts naturally are dead Christ is our life when thou art most especially called to love to feare to humilitie pray to him to move thee and yeeld thy selfe to him and then shalt thou pray in spirit as it is said in Iude 20. heare in spirit doe all in spirit doe outward workes of thy calling in spirit for a true worshipper will out of spirituall grounds doe all outward works of his particular calling as well as the workes of his generall Christian vocation Let us therefore doe all things from our hearts to God and to our neighbour else will not God accept of our workes It is the Iew inwardly who shall have praise of God The want of this sincerity hath extinguished the light of many a glorious professour and thereby hath brought a great scandall upon the true worshippers of God in spirit VERS 3. And rejoyce in Christ. THe word rejoyce implyes a boasting or glorying of the heart manifesting it selfe in outward countenance and gesture as also in speech it also implies a resting on and contenting in the thing we glory in proceeding from an assurance that we glory in a thing worthy of glory for they are fooles that delight in bables Observe hence therefore That those that will worship Christ aright must glorie in him For the worship of Christ is a thing that requires incouragement and nothing can worke this incouragement like the glorying in Christ and therefore Paul in the first part of his Epistle to the Romans having shewed that God had elected them freely and had begun the worke of sanctification in their hearts he comes in the 12. Chapter I beseech you saith he present your selves as a holy living and acceptable sacrifice to God And in Tit. 2.11 The grace of God teacheth by incouraging us to deny ungodlines to walk unblameably soberly righteously and godlily in this present world And therefore whensoever wee grow dull or dead think of the great benefits that we have by Christ and it will quicken us and all our performances In the next place observe That Christ is the matter and subject of true glory and rejoycing and onely Christ for they well goe together a full and large affection with a full and large object boasting is a full affection the object is every way as full First as he is God and man he is God full of all things he is man full of all grace and void of all sinne he is Christ anointed to performe all his offices he is a Prophet all-sufficient in all wisedome in him are the treasures of wisedome he teaches us not onely how to doe but he teaches the very deed he is our High-priest he is the sacrifice the altar and the Priest and he is our eternall Priest in Heaven and on earth on earth as suffering for us in Heaven as mediating for our peace Who shall condemne us it is Christ that dyeth yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us Rom. 8.34 He is also our King he is King of all King of kings and Lord of lords a King for ever and at all times subduing all rebellions within us and all enemies without us and he is all these so as none is like him and therefore is worthy of our glory Secondly Christ is communicative in all these he is Prophet Priest King for us he is God man he is Christ for us he
if he loved me when I hated him surely now I love him he must needs love me Againe we shall know that we are Christs for then there will be a likenesse of Christ wrought in our hearts For that spirit that stirres us up to own Christ doth ever worke the Image of Christ in our soules as a seale it imprinâ—s on our soule the image of Christ in all graces of love meeknesse heavenly mindednâ—sse and goodnesse if we be the spouse of Christ we shall represent and shew forth his glory for the woman is the glory of the man Else what ere we boast wee are therein but hypocrites wee must forsake all in regard of Christ. VERS 8. For whom I have suffered the losse of all things HEre St. Paul confirmes his resolution and judgement of the value of Christ above all other things first he said he accompted him gaine and all other things losse lest men should thinke these were but brags he inferres he had suffered the losse of all for him and therefore did so highly esteeme of him and then it was he was for Christs sake stripped of all he was in want hungry naked went in danger of his death often nay he willingly suffered the losse of his priviledges he was an Apostle yet not worthy of the name as he sayes and for his care in his office though he were very diligent yet by it did hee not looke to merit he suffered the losse of all willingly he wrought this on his heart to lose all for Christ which is the dutie that a Christian must learne not to be onely a patient but willingly to lose to part with all and therefore wee are bidden to examine our selves to judge and condemn our selves and though the Lord hath not called us to the losse of all yet winne thus much of thy minde as to be prepared for to lose all when we shall be called thereunto and that in regard thereof we may say we have parted with all for in that we part with themin our affections God beholdes it and takes notice thereof and likes it and lookes for it and therefore he bids us leave all and follow him and if we forsake not all honour credit yea our lives we cannot be his Disciples VERS 8. And doe count them but dung SHewing his lothing of them and that he could not in dure the thought of them but did abhorre it as dogges vomit or dogges meat accounting it fit meat for none but such dogges as he spake before of if therefore we love Christ there will bee a detestation of those things that crosse the power of Christs merits in the same degree that we love Christ and we will expresse our degree of love of him by expressing the degree of hatred we beare to other things in comparison of him But why doth the Apostle so often inculcate these words To shew the expression of the largenesse of his owne heart and thereby to worke an impression thereof in the hearts of the Philippians Secondly to shew the power of the spirit that where it once leades it leades further and further to a higher degree of love of Christ that the longer he is loved the greater will love grow and more fervent so as the spirit constraines the person where it rules that he cannot but speake Acts 4.20 Thirdly to shew the excellencie of the subject he dwels upon it that we should thinke highly of it Also Fourthly to shew the necessitie thereof without which we cannot looke for salvation Fifthly to shew the difficultie of comming to this esteeme of Christ and to subdue our proud imaginations of our owne selves which however it will prove a hard and difficult matter Lastly in regard of the Philippians he knew it would be a difficult matter for them and therefore he sought out fit words to expresse the nature of the subject and the truth of his esteeme thus did the wise man Eccles. 12.10 11. who knew that the words of the wise man are as goades it s our dutie to take notice hereof therefore and to learne in what respect these outward things are good and to ranke them in their right places VERS 8. That I may winne Christ. TO winne Christ in this place is to get a more neere Communion with Christ a fuller assurance of him and a larger portion in him for St. Paul had Christ already and that made him desire a fuller injoyment of him though his heart was not large enough to entertaine all Christ yet he desired to be satisfied with his fulnesse First then it is here to be granted that Christ is gaine else why should the Apostle desire to winne him He is gaine I say both in himselfe considered and having respect to us In himselfe considered for no jewell is comparable to God-man to a Mediator he was inriched with all graces that the manhood was capable of But much more in regard of us for first he is our ransome from the wrath of God now we know a ransome must bee a gainfull thing and of no small price that must satisfie Gods wrath Secondly He is not only our ransome but our purchase purchasing Gods favour and heaven to us Thirdly he is our treasure for all things for this present life as also for a better in him are the treasures of heavenly wisedome and of his fulnesse we all receive grace for grace he is our comfort in trouble and direction in all our perplexities Fourthly he is of that precious vertue as he turnes all to gold all things are sanctified to us death grave crosses all which though we be not freed from yet he turnes them all to worke our good Fifthly by him we are made heires and have title to all things he is our Lord and hee that hath given Christ to us how shall he not with him give us all things so as in all our wants we may boldly come to the throne of grace Sixthly We by Christ gaine such offices as he himselfe had we are Kings we are Priests we are over the greatest of our enemies no more thrals to lust or to the world we may freely offer sacrifice for ourselves and others in the name of this our high-priest Seventhly we have communion with all that are good the Angels the Saints the Ministers they are all ours to defend and pray for us had the yong rich man this spirit of St. Paul he would have thought it the best bargain that ever he made though hee had parted with all if he had gotten Christ. But it may be said true Christ is gaine but what hope is there for us to attaine hereunto it may be as Paradise in it selfe yet kept from us by a flaming sword I answer no this gaine may be gotten which is the thing I propound to speake of Christ is a treasure in a field if any one will seek he may finde we had a Saviour before we were borne he was elected thereunto
a wing yet is she as surely the fowlers as if her whole body were bound so if we favour or like and imbrace but one sinne though we thinke not thereof there is a floud of sinne comes in at that gate he that is guiltie of one sinne is guiltie of all But the weake Christian will object are wee not yea the best of us troubled with our personall secret infirmities what shall then become of us I answer feare not for its true though the best child of God be thus troubled yet hee pleades against it he hates it he undermines it and strives against it and thus opposing it it is not accounted to him by God But if hee forsakes all sinne in heart but one the devill will suffer it and indure it well enough for he knows he is sure enough The fifth note is That such an one can be content to be at some cost yea losse and paines for the Word for the field wherein this pearle is hid hee that is not of this minde cares not for the word It is not that men can speake well and commend it for many will doe so yet afterward make a mocke of it especially being in some company but he that esteemes it once will ever esteeme it and in all company wil extoll it Herod a very reprobate may seeme well affected where there is no temptation or while the word is preached can this be a plea to God at the last day who searcheth and knowes thy heart many dream they have this when indeed they have naught but the shell How few can say in truth I have denied this or that commodity and refused my profit for Christs sake Those that have done this let them know they have a most rich gaine and the best gain of all others they have an universall gaine that will comfort at all times riches and honours cannot cure the troubled minde neither can they deliver in the day of wrath Then in the next place let them know they have an everlasting gaine that will comfort us for ever and ever In the last place such as have wonâ—e Christ they have such a gaine as makes them that have him truly rich and noble and good other riches without grace doe corrupt us the Image of God is the true and intrinsecall worth Let this incourage us to labour to get Christ to attend the meanes that lay his riches open and thereby shall our love bee so stirred up and our judgement so sanctified as wee shall bee of St. Pauls minde to account all other things losse in regard of him and therefore it s no wonder that those that have not the benefit of the meanes want this esteeme VERS 9. And be found in him SOme reade the words actively thâ—â— may finde Christ but the phraâ—e is in the originall varying from the former and therefore it is better translated as we have it passively But when is it that St. Paul desireth to be found in Christ Ever no doubt but especially at the houre of death and day of judgement The Phrase implies first that there is an estate in Christ Secondly an abiding in it and Thirdly to be found abiding in him For the handling whereof wee will first explaine the phrase Secondly we will shew what doctrines it doth cleere then we will come to some instructions arising therefrom The phrase to be in Christ is taken from plants which are grafted into stocks or from the branches which are said to be in the tree thus are we in the vine it s Christs owne comparison and of this union with Christ there are three degrees First we are in Christ and in God first loving us and so wee were in him before wee were he chose us from all eternitie Secondly when Christ died then we were in him as a publike person Thirdly we are said most properly to be in him now when we beleeve in him and thus principally is the sense understood in this place and thus we are in Christ not as the manhood is in Christ but mystically not as friends in one another by love but by faith wee are ingrafted as truly as the branches are in the vine so are we one But Christ is in heaven wee are on earth how can we be united to him that is so farre distant from us I answer if a tree did reach to heaven and have its roote in the earth doth this hinder that the branches and the roote are not united In no wise So Christ he is in heaven and we on earth yet are we united to him by his spirit and receiving influence from him of all grace and goodnesse Now le ts see what doctrines are cleared hereby first it cleares the point of justification by Christ For if the question be how wee are saved by Christs righteousnesse I answer Christ and we are both one doth not the eye see for the bodie are not the riches of the husband and wife all one yes and even also whatsoever Christ hath is ours he is our husband he is our head In the second place it cleares the matter of the sacrament the Papists would have the bread transubstantiated into the bodie of Christ that it may be united to us I answer how is the foot in the head is it not by spirituall vigour passing to and fro through the body but chiefly in the head it is not therefore necessary that there should bee any corporall union Nay Christ comforted his Disciples more by his spirit when he departed from them than he did by his corporall presence We say also that the mysticall body of Christ is invisible because the spirit whereby we are made one is invisible This should comfort us at all times and in all estates before we were in Christ we were in an estate of horrour in an estate of damnation now to be reduced to Christ what comfort is it to be one of a politique body it s but for life or to be in any mans favour it s but at will this is a most excellent glorious and eternall being that mans nature should be so highly advanced as to be unitâ—d to the Godhead yea our persons are mystically united to Christ. Secondly In all crosses or losses what though we lose other states here is a state cannot bee shaken Thirdly in the houre of death wee are in Christ and blessed are they that dye in the Lord death that separates the soule from the body cannot separate eyther from Christ. Fourthly after death can it go hard with me that am in Christ that am his spouse I am in him in whom is fulnesse of comfort Fifthly in all wants here I have him to supply all hee will give what is necessarie if we should have fulnesse of grace here we should not desire to be in heaven hereafter Sixthly in persecution all my hurt redounds to him Saul Saul why persecutest thou me that which thou dost to my members thou doest to me
the greater fruit of Christs love and findeth peace of conscience and joy in the holy spirit to such as these Christ hath promised to come and sup and feast and refresh with his graces for even to this end Christ came to make us holy and pure that he might present us to himselfe a glorious Church Ephes. 5.26.27 and therefore that Christ may attaine to his end in us let us indeavour unto perfection Fifthly our estate hereafter should move us hereunto we looke for a new heaven and a new earth and we desire to be ever with the Lord in that heaven wherein dwelleth righteousnesse and therefore we ought to be diligent that we may bee found in him in peace without spot and blamelesse It is the Apostle Peters argument 2 Pet. 3.13.14 and therefore as many of us as be perfect let us be thus minded that we cannot goe farre enough we must strive still on to perfection VERS 15. And if in any thing yee bee otherwise minded God shall reveale even this unto you ST Panl aymes at the comfort of those that are weake implying that every Christian stood not in this pitch of disposition with the Apostle and yet they were not to be discouraged God will reveale the same minde to them also in his time In which words we may observe first that some Christians see not so farre as others neither at some times so well as at other times but are like the man in the Gospell they see at the first men walke like trees and after see things more plainly The way of the righteous shineth more and more unto the perfect day as the light doth saith the Wise man Prov. 4.18 And as the Church grew to knowledge by degrees so do we for we first know things in generall at the first Peter knew not that the Gentiles should be called Acts 10. And the Disciples were at the first weake and subject to many infirmities and therefore we must take heed of judging and censuring others and also that we discourage not our selves by reason of our weaknesse God willin his time strengthen us and it may be call them Secondly observe it is God reveales this unto such It is God that must take away the vaile first the vaile of the thing opening our understandings by reading and hearing and thus the thing it selfe is made fit to be knowne then he opens the vaile of the heart and affections to imbrace and love the things It s God that opened the heart of Lydia let us therefore beare with the ignorant though Gods time is not yet come it may hereafter Secondly Ministers when they come to preach must pray that God would take away the vaile from the peoples eares and hearts and people when they come let them pray that God would open their hearts and not come in the strength of their owne wit knowing that God openeth and shutteth none can open or shut till hee doth it In the third place wee may observe that God in mercie will doe this for us hee will open our hearts he will reveale though not every particular truth yet all necessarie truthes according to our estates some stand in need of more than others as Ministers ought to have more than people and Governours are to have a larger spirit than other inferiours yet all shall have sufficient Therefore for our necessities let us goe to God he hath promised to leade us and with David pray Lord open thou mine eyes that I may see the wonders of thy Law he hath promised to anoint our eyes with eye salve and it s his office to guide us he is our Prophet to instruct us In the next place observe that if any man belong to God he must at one time or other bee thus minded as Paul was to hate all things as vaine to strive on to perfection to make conscience of the least offences yea of idle thoughts and words of loose wanton behaviour to know he is not perfect enough vigilant enough to look how farre hee is short of that pitch of perfection he ought to attaine unto not to content himselfe that he hath out-gone others these things they shall know either here in time of triall and temptation or at the houre of death when no man ever repented of his goodnesse or forwardnesse in Religion nor of his care or constancie in good courses And therefore let us be stirred up to bee of the same minde now and if any man shall think with himselfe because God will reveale this therefore he will neglect meanes and stay till God inspires this minde into him let such take heed if they love goodnesse they will set about it presently but if they quench the good motions of Gods spirit God will take his spirit from such Beg that God would now change thee for thou art not master of thy thoughts if we now put off God till we die its just with God to suffer us to forget our selves let us bee well affected for the present and though wee see not so cleerly as wee should doe let us attend the meanes and though we cannot grow in religion yet let us not thinke it a shame but allow and uphold such courses else is our estate desperate Observe further this speech as its a discoverie of a moderate spirit in the Apostle there are some graces that seeme in shew to crosse one another as zeale and moderation but they doe not for zeale when it meets with a fit subject for moderation can bee moderate Paul condemnes not but hopes and it s an example for our imitation love beares all and hopes all whiles God suffers why should not wee suffer Christs spirit will not breake the bruised reed in whomsoever it is God hath a time for such as we condemne even as he had a time for us and therefore wee must use all meanes wayting if at any time God will give us repentance 2 Tim. 2.25 Ministers must not be harsh with weake Christians its Gods worke to bow affections and not mans And secondly when wee have used all the meanes we can wee must depend on Gods providence and therefore we are to fetch grounds of toleration and patience towards others from Gods love and wisedome who reveales the seed sometimes long after The Papists they checke us for want of meanes to reduce men into unitie and to compound controversies they brag of the Popes power this way but it s but a brag for why doe they not conclude their owne They are farre more happie than the Church was in Christs time hee sayes offences must come Paul sees there must be errors hee could not compose all God must reveale it in his time But how doe they compose differences by excommunication imprisonment and death and this by the censure of an ignorant man perhaps which is brutish and unfit for the Church of God For our part we want no meanes but the effect or successe we must leave to God we are not
it is becâ—use its a dishonour to God not to take notice of his goodnesse and glorious graces in others and therefore if the starres doe praise him surely these starres must much more set forth his glorie that being of themselves sinfull wretched men by his power are made glorious lights for others to walke by And in the seventh place in things whereof there is no certaine rule to direct us wee ought to imitate the example and custome of the most holy and sober sort As in apparell much question is what sort what fashion is most to be imitated let the most sober and moderate of thine owne ranke be guide unto thee It s singularitie to differ from such with a desire to be noted and it savours of pride and such shall be condemned by their examples even as Noah condemned the old world For use of all this learne hence what is the best succession that is the best and surest note of succession which is both in doctrine and example locall succession is nothing they are the children of Abraham that doe the workes of Abraham they are Iewes which are Iewes inwardly in the spirit the Papists they cry out against us we have no succession but it is they have no succession their doctrine every where crosses the doctrine of the ancient Church of Rome their practice is without president what president have they for rebellion for their equivocation and the like they follow indeed but as corruption doth generation VERS 18. For many walke of whom I have told you often THese woâ—â—s containe a reason of Pauls exhortation and from the connexion wee may observe that where truth is error is where wheat is there are tares walke as I doe for there are many with whom yee converse that walke as enemies to the crosse of Christ. Our enemies tell us because of our errors wee are not the true Church they may better conclude contrarily that because we have some few errors therefore there is a true Church amongst us where truth is there will be opposers and therefore we are not to be scandalized hereat the skill and courage of a Christian is seen most where truth is in danger as the goodnesse of a Pilate is seene specially in a tempest The Papists will not have the Word read in the vulgar tongue why because they say many errors will thence arise while the common people understand it not They may as well argue because there is much deceipt therefore I will not buy nor sell. St. Paul was of another minde he would preach at Ephesus for a great dore and effectuall was opened though he knew there were many adversaries 1 Cor. 16.9 In the next place observe he saith many there were meaning of the better and more eminent sort that is of teachers a pitifull thing that in the golden times of the Church the chiefe leaders of the Church should be mislead and therefore we are not to wonder that we should finde it thus and thereforâ— wee must not bee scandalized by the multitude one Micaiah is better than 400. false Prophets and therefore we must not number the followers but weigh them aright To proceed he saith there are many he nameth none in particular yet no doubt but noted scandalous persons may and ought to bee particularly named that others may take notice and heed of them yet this must bee warily done The Apostle curses the Copper-smith but onely names Demas Those that are weake must be gently touched those that are obstinate and scandalous must bee plainely made knowne and this draweth some of our writers particularly to lay open the vices and falshoods of those that are obdurate and therefore we must not take scandall thereat it arising from a zealous care of Gods Church not of malice In the next place he saith he told them often the Apostle was affectionately bent for their good and therefore to write the same things often to them it was not greevous to him seeing to them it was safe for the nature of man is very dull in conceiving of things that belong to salvation and their memories are but brittle If therefore we doe often inculcate and lay open the danger of that whorish Religion long since condemned it must be well taken in these times especially wherein men are so secure daring to venter on any thing yea to goe to their Masses upon pretence of their strength that they câ—n come away without being defiled VERS 18. And now tell you weeping AS if he should have said if nothing else will make you beware yet let my teares move my teares proceeding from griefe and compassion of the miserable estate of such Teachers and of such as are led by them Affections therefore are lawfull yea necessarie in Gods children all actions in Gods worship are esteemed according to the affections that they are done with we are as we love not as we know what is the life of a Christian but the performance of things with courage delight and joy and therefore the strongest Christians have strongest affections for Religion doth not harden the heart but molifies it and regeneration doth not take affections away but restores them sanctified and pure But to come particularly to the matter here he is compassionate and so compassionate as his naturall constitution will admit hee expresseth this with teares which ariseth from griefe for something within our selves or by reason of sympathie with others for some danger that they are in or like to fall into The reasons hereof are because they are led by the spirit of Christ who was all made of compassion for he wept for his friends for Lazarus and for his enemies O Ierusalem Ierusalem how often would I have gathered you and you would not hee was tender in bearing the infirmities of his weake Disciples and of weak women his compassion was such as drew him to the lowest degree of humiliation to free us from danger Secondly the Saints have cleere sanctified judgements to apprehend true causes of remorse they know what danger is as Paul saw here that the Sheepe were in danger of wolves and saw the danger so much the greater by how much they saw not the danger they were in Thirdly the Saints have their hearts broken with sense and feeling of Christs compassion in their hearts and so are molified expressing it outwardly towards their brethren contrarily the wicked never felt any remorse or pitie of Christ in them and therefore know not what compassion meanes so as their mercies are cruelties Use this as a note whereby we may discerne of our Christian estate for surely where there is no compassion there can be no excellent estate Againe from the Apostles object of compassion and weeping observe that spirituall evill and danger is the most proper object of Christian compassion Paul he pities not himselfe because of his fetters he was in but it was the bonds of sinne made him cry Oh wretched man that
judge and therefore he is not now here nay because he is not here he sent us the comforter the spirit that shall leade us into all truth as he himselfe expresly saith Secondly hence wee may observe that there is another comming of Christ which yet is not fulfilled there is a two-fold comming of â—hrist one whereby he comes in the flâ—sh this was his first comming the second comming is in triumph when he shall perfect our salvation This appeareth by the desires of the creature Rom. 8. Secondly by the faithfull desires of his children which cannot be in vaine Thirdly to this end he tooke our flesh to draw us after him Fourthly to this end he left his spirit with us to testifie it Lastly he hath left us his promises and prophecies thereof witnessed by the Angels Acts 1. This Iesus shall so come even as you have seene him goe into heaven Thirdly that Christians doe expect this comming of Christ is evident out of the words from whence we looke for the Saviour saith the Text the word looke signifies an earnest expectation implying faith hope and patience faith is a ground of hope supposing the promises which are grounded on an almightie God of truth now patience comes from hope so as the word implyes thus much wee hope we beleeve we patiently waite for the second comming of Christ. This is the disposition of every sound Christian and it begins with the beginning of our new birth for so 1 Pet. 1.3 it is said we are begotten to a lively hope and Titus 2.13 the grace of God once appearing teacheth to looke for the blessed hope For as in nature the seed desires growth every thing desires perfection so much more in grace where once it is setled it continually desireth a more perfect estate untill the comming of Christ when it commeth to the top and pitch thereof Secondly there is such a relation betwixt Christ and us wee being contracted to him here as there is a continuall longing for the consummation of this marriage even as the time betweene the contract and the marriage is a continuall longing Thirdly our estate here is a warring and laborious estate and a painfull service and therefore what marvaile if a Saboth a peaceable victorious and triumphant estate bee sweet and to be desired Hence we may learne that the estate of the children of God here is imperfect for they are under hope of a better estate before Christs time they expected the first comming of Christ so it is said of Abraham that he longed to see Christs day Now after Christs first comming we looke after his second comming when we shall be perfected and thus the soules in heaven are in expectation of a further happinesse And this is the reason of the contrarieties of estate that are in a Christian. Hee rejoyces because he is under hope but he sorrowes because he hath not already obtained the thing he hopeth for he rejoyceth because of his assurance but sorroweth because of the crosses hee dayly meets with rejoyceth in the communion of Saints but woe is me that I dwell in Meshek We are Kings but over rebels Prophets but have much ignorance for we see but in part Priests but daily polluted with the soile of this world and therefore doe stand in need of continuall washing Thirdly this expectation is not onely a worke of ours but a grace wrought in us by Christ by vertue of the covenant for God fits us with graces that have reference to our future happinesse and it arises from love and patience grounded upon assurance of an end and glorious issue Christ knew wee were to meet with enemies and therefore gives us hope as an helmet and an anchor to keepe us from shipwracke for hee is a Saviour as well in saving us here from despaire as hereafter from hell This lastly may serve for a triall of our estates for many that thinke themselves to be good Christians thinke with Peter it is good being here its good for them to bee in this world they feare the comming of Christ the very thought thereof destroyes all their mirth it is to them like the hand writing on the wall to Balthasar The childe of God is of another disposition hee is begotten to this hope his desire is accordingly his indeavour and labour is by any meanes to attaine to the resurrection of the dead But it will bee said that it s often seene that good Christians doe not alwayes desire the comming of Christ. To which I answer it is true but it is caused by their carelesse carriage and yet ever there is a spirit in them to indeavour to doe something that may prepare for his comming but a strong Christian hath ever this desire and if hee bee a mortified and growing Christian hee never wants this hope and comfort and earnest longing and therefore his prayer ever is Come Lord Iesus Fourthly we may observe out of the words where this hope is and this expectation it stirres up and quickens the soule to a holy conversation it is propounded here as a ground of the Apostles holy conversation For it stirres us up to be pure even as hee is pure as it is 1 Ioh. 3.3 For wee are a holy Spouse and there will shortly come the marriage day and fitting it is that wee prepare our selves fitting for such a husband Thus it was with the concubines of Akashuerosh though a temporall and earthly King yet the custome was they should bee twelve monthes before they came to the King and much more should it be our dutie ever more to bee prepared to come into the presence of our eternall heavenly King to meet with the bridegroome because we know not how soone it may be that he will come and send his Angels for us to appeare before him in glory to call us to the wedding Secondly this hope will stirre us up to doe all good duties and to right performance of good duties to doe all things sincerely as in the presence of God our judge And therfore not only the duty of preaching is urged upon Timothy but the manner 2 Tim. 4. Who is charged by the Lord Iesus Christ who shall judge all at his appearing that he should preach the Word bee instant in season out of season reprove rebuke exhort with all long sufferance And the Apostle Peter having declared the second comming of Christ thence inferres what manner of men ought wee to be in all godly conversation 2 Pet. 3.11 And indeed meditation of the principles of Religion will informe us well in the manner of our duties as in the nature of them and thus shall we be fruitfull in particulars according as our meditations are directed though the principle matters and objects of our meditation are but few Thirdly this hope and expectation will stirre us up to pray for the consummation and bringing to passe the performance of all those promises which are to be performed
best indeavours it is but a while and it shall not be in vaine is it not better thus to doe and partake of this blessed change than to spare this vile body and pamper it by sacrificing all or to imploy all our time in the serving and pleasing others and to that end not to care to prostitute our selves to all manner of filthinesse what shall we get by these courses but at the resurrection of the just when wee should lift up our heads because our redemption draweth nigh then shall we be overcome with shame griefe terror and horror of conscience But happie are we therefore if in a good course wee can so resigne up our selves so as to bee resolute with Hester If I perish I perish if I live I live to Christ if I die I die to him what I have committed to him he will keepe I am assured thereof and therefore I will not offend him for any pleasure or profit whatsoever these resolutions had the Patriarches and Gods Saints and these made them die with comfort VERS 21. According to the working whereby he is able even to subdue all things to Himselfe THe word that is translated working may and doth signifie power and so it was translated heretofore and is to be meant But the words being plaine we will come to some observations And first of all observe That Christ hath a power able to subdue all things to himselfe and this hee hath by vertue of his office of Mediatorship and this in respect of God to reconcile and appease him Secondly in respect of opposite powers to overcome all of them Thirdly in respect of the persons to be saved that he might free them from all ill and raise them to all happinesse and these things requires a power that must be above all created powers for God could not bee appeased but by an infinite price the bloud of one that is God and wee could not bee defended from sinne and hell whose power is the greatest of all finite power but by a power beyond it and such a power as must regenerate and renew us notwithstanding the opposite power of the divell and our corruptions within us which is a greater worke than the worke of our creation And all this he hath done he hath subdued him that had the power of death the Divell Heb. 2.14 He hath subdued diseases and windes with a word and with a word he smote his enemies to the ground he hath subdued all ill of the body and minde forgiving sinnes opening our hearts subduing our corruptions and death hath yeelded to his power O death I will bee thy death In the next place as Christ hath this power so he will use this power for the good of his Saints and this hee will doe because what ever Christ is he is for the good of his Church hee is powerful merciful and loving for his Churches sake And secondly because our bodies doe require it for it must be an infinite power that makes the body of dust and therefore though Christ was the sonne of God declared from the beginning yet it was said hee was mightily declared to be the son of God by his resurrection from the dead for from a privation to a habit there can be no regression by a naturall course and therefore for our bodies to returne from dust must be by a supernaturall infinite power of one that is God Let those that are enemies to Christ his members consider this against whom doe ye strive even against the Almighty who in his humiliation was able with a word to strike his enemies to the ground and now being in glory how fearfull and terrible should his power be to such who should learn betimes to kisse the sonne before they perish in the mid-way And for his children let them comfort themselves that are under the government of so powerfull a majesty for he will bruise all their enemies under them Nay they are already all conquered and let them consider of all his promises and apply them to his power It is a powerfull Saviour that said Come to me all you that are heavie laden I will raise you up it is he that is able to subdue all things to himselfe that promises my grace shal be sufficient for you he is a Prophet to instruct fully a Priest to satisfie Gods wrath to the utmost a King to subdue all their corruptions Thirdly let this incourage us to set our selves against our corruptions some there are that having a little strove with their lusts and finding not that they have gotten any sensible ground against them they as out of hope and heart sit down with this opinion as good never a whit as not the better and so yeeld up the bucklers what a distrustfull incredulous estate is this is not he God that hath promised is hee not truth it selfe hath he said and shall it not come to passe feare not these Anakims nor Cananites depend on God in the use of the meanes and let him alone with the performāce of his promises Fourthly despaire of none though never so weake so long as they use the meanes for Christ hath created all by his word hee will raise us up by his word and will change us by his word and by this word he is able to change others though never so obstinate for so long as they are under the word and meanes they are under the armes of an almighty power and therefore if any be in our power or if wee wish well to any we should perswade them to prize the word and to use the meanes In the next place this is a ground of triall of our estates would we know whether we are of the number of those that shall bee raised up hereafter and changed then examine whether we have found this power changing us and bringing us to grace here for Eph. 1.19 20. the same power worketh in us to beleeve that raised up Christ doe wee then finde our understandings inlightned our wils conformable to his wil do we finde the strong holds of sin in us rased and new spirits new thoughts new desires in us O these are blessed evidences of Christs almighty power in us that will raise us up at the last day By this meanes also wee may try our profession doe we come by faith and religion with pleasure and ease alas this is no signe of any powerfull strong worke in us it s easie to goe to Church to heare the word or reade it to receive the sacraments contrarily if we finde an inward change that our hearts are so altered as we can over rule our members contrary to our lusts and contrary to occasions then stronger is he that ruleth in us than hee that ruleth in the world 1 Ioh. 4.4 it is easie to resist a temptation where none is the mightie power of Christ is seene when being invironed with temptations we are inabled to resist I pray saith Christ that thou should keepe