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
My brethren saith the Apostle be not children in vnderstanding but as concerning maliciousnes be children but in vnderstanding be of a ripe age The Apostle had before signified his owne minde of praying and speaking in strange tongues without vnderstanding and in a knowne tongue with vnderstanding therein taxing their too great admiring of strange tongues and too little regard of knowledge and vnderstanding Now in effect hee tells them that therein they are like vnto little children which if they see faire and great and coloured letters in a booke are in great loue with the letters but care not for the sense and vnderstanding of the words But he exhorteth them be not children in vnderstanding as if he should haue said Children indeed care not for vnderstanding but it may not be so with you yee were children sometimes and cared not for vnderstanding and yee were children sometimes and but yong in vnderstanding and knowledge but yee may not be so still but yee must grow to be of a ripe age in vnderstanding yee must increase in knowledge as in yeeres yee doe increase And lest they should say that Christ would haue them to be like vnto little children he preuenteth that Mat. 18 3. and tells them that he would haue them to be like vnto little children concerning maliciousnesse but concerning knowledge and vnderstanding he would haue them to be no children but of a ripe age So that hence we see that our care is to be that we be not children but men of a ripe age touching vnderstanding .i. that wee may increase and grow forward more and more in knowledge euen from knowledge to knowledge To the like purpose is that of the Apostle where he saith Heb. 6.1 Leauing the doctrine of the beginnings of Christ let vs be led forward vnto perfection He had in the end of the former chapter somewhat sharply told the Hebrewes that when as concerning the time they ought to be teachers yet they had neede to be taught the very principles of the word of God Now therefore he doth exhort them that they would not be still a learning the principles and beginnings of religion but that they would goe forward from perfection to perfection and abound more and more in knowledge We may not then be as idle loyterers which spend their time and profit not but as our time spent in the schoole of Christ doth require of vs so must our profiting be in the knowledge of his will out of his word Yea looke into our owne practise and we shall finde our owne iudgment to be such If wee haue children and set them to their books we looke that according to their time spent thereat their profiting should be and that they should increase in knowledge and learning as they grow in yeares and in time spent at their booke and if they doe not so profit we take them from the schoole and set them to some other thing So that by our owne iudgement so many of vs as are taught in the schoole of Christ we should increase in the knowledge of Christ and as we spend more and more time in the schoole of Christ so should wee abound more and more in the knowledge of Christ and if we doe not so by our owne iudgements we are to bee excluded as non proficients out of the schoole of Christ And what then becomes of vs Nothing then to set vs vnto but as it was said to the vnprofitable seruant Cast that vnprofitable seruant into vtter darknes there shall be weeping and gnashing of teeth Matth. 25.30 so shall it be said to such non proficients cast that non proficient scholar into vtter darknes there shall be weeping and gnashing of teeth This then first may teach vs to beware of that leauen of theirs that would haue vs misled vp in ignorance and beare the world in hand that ignorance is the mother of deuotion For such a brood of Sathan there is as will tell you that the Scriptures are darke and hard to be vnderstood and perilous to bee read that will highly commend your modestie if yee presume not to read the Scriptures that will tell you it is enough for you to beleeue as the Church beleeueth though yee know not how to giue account of your faith that will allow well of learning nothing and after many yeares to be neuer the wiser in a word that will the sooner suspect you of heresie the more knowledge yee haue in the Scriptures Such are they that would haue praying singing reading and all other rites of the Church done in a strange language that would haue vs barred from the reading of the Scriptures in a knowne tongue that would haue none but great Clerks and Diuines seene in the Scriptures But what saith the Holy Ghost Search the scriptures saith our blessed Sauiour Ioh. 5.39 for in them yee thinke to haue eternall life and they are they which testifie of me Grow saith Peter vnto the Church in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ And our Apostle Let the word of Christ dwell in you plenteously in all wisdome Col. 3.16 And in this place his praier is for the Church of Philippi that they may abound more and more in knowledge Now what can be more contrary and repugnant vnto other then this doctrine of the Holy Ghost vnto that doctrine of theirs Our blessed Sauiour sets vs vnto the Scriptures to search them and they would not haue vs to presume to read the Scriptures The Apostle Peter would haue vs to grow in the knowledge of our Lord and Sauiour Iesus Christ and they would not haue vs looke into the scriptures lest we fall into heresies Our Apostle would haue the word of Christ to dwell in vs plenteously and they would haue vs onely to beleeue as the Church beleeueth and care not though we know not how to giue account of our faith Our Apostle would haue vs to abound more and more in knowledge and they tell vs that ignorance is the mother of deuotion See then whether there be not cause to beware of them and to bid fie vpon the beast that speaketh so presumptuously against the word of God As the Apostle saith vnto the Galatians touching the false Apostles they desire to haue you circumcised Gal. 6.13 that they might reioyce in your flesh so I say vnto you touching these false Apostles they desire to haue you close shut vp in ignorance that they may lead you blindfold at their pleasures into all their deuilish errors and that they may reioyce in their aduantage by your ignorance Beware therefore of them and hearken not vnto them lest if yee erre in your hearts because yee know not his waies through your ignorance in the scriptures he sweare as sometimes he did vnto the Israelites in his wrath that yee shall neuer enter into his rest euen to the heauenly Canaan whereof that
earthly Canaan was a type 2. This may teach vs to giue all diligence vnto the reading and hearing and meditating of the holy scriptures that so we may abound more and more in all knowledge and vnderstanding Very lamentable it is beloued to see and consider how many hundreths nay thousands in this cleare light of the gospell when the scriptures are or may be read and knowne of vs all yet are as ignorant in the scriptures and of the things that belong to their saluation as when they sate in the darknes of Aegypt when they could see no light of the scriptures by reason of the strange language We haue had many Ezraes that haue read in the booke of the law of God distinctly giuen the sense thereof that the rest might vnderstand many Ministers of Christ Iesus that haue read the law the gospell vnto vs euery Sabbath day in our Churches many Preachers of the Gospel that haue plainly opened the scriptures vnto vs whereby we might be made wise vnto saluation euen 40 yeares long And haue not the scriptures beene read vnto the greatest number of vs in vaine Notwithstanding so much preaching and teaching of the holy word of life are we not still ignorant and haue still neede to be taught the very beginnings of Christ the very principles of religion Haue we not many masters of Israel that thinke themselues great men like vnto Nicodemus that know not those things which the very babes in Christs schoole ought to know Haue we not many leaders of the people and masters of families vnto whose shame it may be spoken that they haue not the knowledge of God Haue we not many that if they be asked are not able to giue an account of their faith nor know truth from error religion from superstition The thing is too true and too lamentable Beloued hath not the Lord our God said vnto vs all Deut. 6.6 These words which I command thee this day shall be in thy heart and thou shalt rehearse them continually vnto thy childrem and shalt talke of them c. and shall we not hearken to his voice to doe according to all he hath commanded vs Hath not our blessed Sauiour told vs Joh. 17.3 that this is eternall life to know God to be the onely very God and him whom he hath sent Iesus Christ and shall not we labour to grow in the knowledge of God and of our Lord Iesus Christ Hath not the holy Prophet said that blessed is the man whose delight is in the law of the Lord Psal 1.2 and which meditateth therein day and night and shall wee not giue all diligence to the reading and hearing and meditating of the holy scriptures Nay let me I beseech you exhort you as that godly Father did his people Chrys Prouide you Bibles which are the medicine of your soules if you will nothing else at least get the new Testament In the Bible there yee haue the whole will of your heauenly father there yee shall see what legacies he hath bequeathed vnto you and what duties he requireth of you If the father of our bodies had bequeathed vs a great legacie by his will it would not be much needfull to wish vs get our Fathers will and to looke diligently into it to see if not what he requireth of vs yet what he bequeatheth to vs neither would wee sticke at the cost for the search of it if we knew where to haue it And shall the father of our soules leaue vs his Will and by his Will bequeath vs euerlasting life and shall we not labour to get his Will Shall a matter of ten shillings stay vs from the hauing of his Will shall not we search it and looke diligently into it Let vs beloued get the booke of Gods law into our hand and let it not depart out of our mouthes Jos 1.8 but let vs meditate therein day and night that we may obserue and doe according to all that is written therein as the Lord exhorted Iosua Let vs likewise flocke as Doues vnto the windowes vnto the places where the word is preached and when we haue heard let vs meditate and conferre of that we haue heard If the children of our bodies had gone to the schoole and in the space of seauen yeares had profited nothing what would we say vnto them or thinke of them Hardly enough no doubt And what shall we then thinke of our selues that in the space of fortie yeares are scarce yet past our A. B. C. and haue not yet attained vnto any reasonable knowledge Let vs hereafter recompence our former negligence with greater diligence and let vs slacke no holy meanes whereby we may growe into all holy knowledge Let vs labour to be rich in all knowledge and leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Let vs henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs grow vp vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we may be able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ which passeth all knowledge that we may be filled with all fulnesse of God By reading by hearing by meditating by praying let your care bee to abound more and more in knowledge The next thing which here I note is that the Apostle prayeth for the Philippians that they may abound more and more in all iudgement in all iudgement that is in sound iudgement that hauing their wits exercised through long custome they may discerne both good and euill So that as hee would haue them to abound more and more in knowledge so farther he would haue them also to abound more and more in a sound and feeling experience of spirituall things in themselues that they might spiritually feele in their hearts and soules that which they knew out of the word Whence I obserue a further continuall care necessarie for all Christians and that is that they may abound daily more and more not in knowledge onely of Gods will out of his word but in sound iudgement also through a feeling experience in themselues of such spirituall things as they know out of the word that what they know out of the word they may feele the truth of it by experience in themselues This care our Apostle sheweth that hee had where hee saith that the thing which he esteemed was to know Christ Phil. 3.10 and the vertue of his resurrection Hee knew the doctrine of Christ his resurrection and hee knew this to be the vertue of Christ his resurrection that by it the Saints of God rise from the death of sinne vnto the life of righteousnesse But his desire farther was that he might feele in himselfe and know by his owne experience the vertue of Christ his resurrection by the death of sinne and the
194. it must be constant ibid. it is certaine pag. 409. Humâ—lity 8. an effect of grace 87. a preseruatiue of concord 305. properties of it pag. 3â—3 Humiliation of Christ voluntarie 323. it was of the whole person pag. 324. Hypocrisie pag. 248. I. IGnorance in religion pag. 120. Imitation of Saints 790. rules for it pag. 792. Impatience in wrongs pag. 794. Inferiours not to be contemned pag. 503. Inuocation of Saints condemned pag. 26. 57. 59. â—66 Ioy in the Lord. 572. 756. it containes the whole worship of God pag. 612. Iustification not by works 150. 672. See Merits by imputed righteousnesse pag. 677. K. KNowledge in the Word pag. 119. 652. Knowledge of Christ threefolde 643. it is excellent and precious 649. 684. great vantage 651. experimentall pag. 683. L. LEuiticall ceremonies abolished pag. 60â— Life ought to be conformahle to our profession 242. reasons 243. a warfare 511. we are not to esteem it for Christ pag. 558. Light how the faithfull are lights 442. they communicate their light to others pag. 449. Light behauiour pag. 833. Loue testified by prayer 23. perswaded 103. 114. 250. qualities of true loue 103. to bee guided by knowledge pag. 127. Lying pag. 829. M. MAintenance of Ministers pag. 901. Martyrs ground of their cheerfulnesse pag. 200. Meanes of grace pag. 267. Mercy of God 5. vse of it pag. 6. Merit confuted 154. 183. 339. 390. 933. it â—annot stand with Christ pag. 664. Ministers their duty 10. 373. 850 calling honourable 13. 74. their successe from God 73. willingly to be heard 175. 475. to loue their people 499. how they ought to be qualified 474. whether now worse then euer 482. how to bee entertained 549. 555. to visit the sicke 561. to be maintained pag. 901. Ministery a labour 507. a warrefare pag. 512. Multitude not safe to bee followed pag. 808. 905. Mutuall affection commended pag. 471. 547. Murmuring against God or man pag. 421. N. NAme of Jesus pag. 353. Naturall man described pag. 71. 440 444. 891. O. OBedience of Christ actiue and passiue pag. 326. Occasion of this Epistle pag. 2. o th lawfull 94. conditions of it pag. 96. Ouerweening conceit a sin pag. 87. 736. P. PApists their dissentions 292. slanderers of religion and true professours 590. 661. enemies of the crosse of Christ pag. 812. Patrons of liuings pag. 920. Pastours to loue their flockes 103. 209. 276. 373. 805. 725. 499. to entreat them gently 568. 733. ought to be patternes of holinesse 796. 850. often to iterate their admonitions pag. 803. Paul twice prisoner vnder Nero. pag. 156. Peace of God and of conscience pag. 4. 813. 859. Pelagianisme by whom renued pag. 302. Perfection in this life pag. 718. 735 759. 888. Persecution for the Gospell 82. 259. a gift of God 88. 268. it doth not diminish the Church pag. 159. Perseuerance finall prooued 63. 747. 733. parts of it pag. 64. Perswasion threefold 76. how a man may be perswaded of anothers saluation pag. 77. Philippi a City of Macedonia pag. 3. Physicke pag. 530. Popish Cleargy 484. perfection pag. 762. Pouerty comforts in it pag. 884. Prayer to God alone 26. 54. necessity of it 43. 51. 108. motiues to it 109. it is effectuall pag. 186. Preachers different 171. markes of a good Preacher pag. 173. Proficiency in religion pag. 376. 396. 721. 730. Promises of God pag. 856. Prouidence of God pag. 468. Purgatory confuted pag. 224. 360. Purity to be laboured after pag. 138. 838. Q. QVarrelling 424. to compose them a Christian duty pag. 738. Questions touching ceremonies discipline not substantiall pag. 293. R. RAge of tyrants a token of their perdition pag. 257. Recusants censured pag. 351. Regeneration imperfect in this life 286. 716. 433. the true circumcision 606. it altereth the whole man pag. 632. 891. Relapses in religion pag. 397. Resurrection of Christ duties from it pag. 341. Resurrection of our bodies confirmed pag. 854 863. Reward of workes pag. 916. 929. 933. Rich men their duty pag. 883. Righteousnesse two-fold 668. of faith and of workes cannot stand together pag. 671. S. SAbaoth pag. 836. 941. Sacrifices of Christians pag. 464. 933. Saints in Christ who pag. 3. 433. 944. Saints not mediators of intercession 28. 57. to bee reuerenced 60. and imitated 790. subiect to infirmities pag. 743. 791. 866. Security pag. 195. 413. Sicknesse incident to the faithful and why 519. of flying in the time of sicknesse pag. 559. Schisme causes thereof 780. remedies pag. 782. Scriptures not obscure 1â—0 to bee searched with diligence pag. 121. 584. Soule of man immortall pag. 222. 858. Suffering for Christ pag. 268. Swearing reprooued pag. 9. T. TImothy the approuer of this Epistle pag. 2. Thankesgiuing to God 34. 809. how we are to giue thankes pag. 40. V. VAine-glory to be auoyded pag. 303 625. 824. Vertue of Christs resurrection pag. 692. Vnity in affection and iudgement perswaded pag. 294. Vnregenerate their actions all sinfull pag. 151. 153. 891. Vnthankfulnesse to God a greeuous sinne pag. 35. 810. Vsury condemned pag. 846. W. WAnt doth not deiect Gods Children pag. 875. Weake to be supported pag. 770. Will accepted for the deed pag. 434. Women commended in the Scriptures pag. 742. Workes good their causes 144. we are to abound in them 145. fruits of righteousnesse 149. their author 152. their end 153. perswaded by our Church 247. 394. 639. true vse of them 663. no part of our righteousnesse 592. 659. 674. 634. how called dung pag. 637. 646 661. Word of God a light 443. 445. a word of life pag. 451. Worldly carefulnesse pag. 800. OBSERVATIONS more largely amplified CHAP. I. THanksgiuing is a seruice principally required in a Christian 34 Our fellowship in the Gospell with other Churches a great blessing 36 Prayer is needfull euen for those graces we haue 43 We are to pray for the continuance of the Gospell 48 The ground of our perseuerance is the immutabilitie of God 63 All our sufficiency is of God 68 Our loue to Ministers a good argument of our growth in godlines 82 To suffer persecution for righteousnesse sake is a gift and grace of God 88. 268 Prayer necessarie for the increase of Gods graces 108. 186 We must proceed and goe forward in godlinesse 112 Christians are to abound in good workes 145 Good workes are the fruits of righteousnes 149 The Church is not diminished but increased by persecution 158 Afflictions of the godly turne to their comfort 180 Christ Iesus the onely gaine and vantage of Christians 200 A Christians desire should be to be dissolued and to be with Christ 215 The dissolution of Gods Saints is a passage into heauen 221 The long life of good Pastors a blessing of God vpon a people 229 Our practise must be conformable to our profession 242 In a Christian courage we are not to feare the aduersaries of the truth 253 The rage of persecutors an infallible signe of their destruction 257 Faith is a speciall gift of God 265 CHAP. II. NO
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
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
speake vnto you suffer yee the words of exhortation and instruction from vs gladly My second obseruation hence is from this that there were now Bishops and Deacons there vnto whom hee might write For hence I obserue the great blessing of the Lord vpon the preaching of the word A litle while before at the first preaching thereof vnto the Philippians it was so vnsauory vnto them that they could not brooke Paul and Silas but cast them into prison but now such a blessing the Lord had giuen vnto the word preached by them that the number of conuerts and beleeuers was very great insomuch that now they had Ministers to attend on teaching and Deacons to attend on distribution and an absolute ecclesiasticall gouernment as it may seeme amongst them This was the Lords his doing 1 Cor. 3.6 for Paul plants and Apollos waters but God giues the increase And this increase he giueth as it pleaseth him sometimes sooner sometimes later Vpon one Sermon of Peter there were added vnto the Church about three thousand soules Act. 2.41 But at other times and in other places the seede of the word which both he and other of the Apostles did sowe lay oftentimes a good while in the ground before it brought forth fruit vnto the Lord. So in this City of Philippi Lydia at the first receiued the word gladly Act. 16.14 but in others it tooke roote downeward and sprung vp afterward howsoeuer sooner or later as in the primitiue Church through the Apostles doctrine the Lord added to the Church from day to day such as should be saued so doth he alwaies make a blessing to follow vpon the word though vnto vs it seeme oftentimes to perish So he promised long since that hee would Esay 55.10 saying Surely as the raine commeth downe and the snow from heauen returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread to him that eateth so shall my word be that goeth out of my mouth 11. it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing wherevnto I sent it Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised and we reviled and persecuted yet we faint not but are full of comfort because we know that the Lord will giue a blessing vnto his word Which howsoeuer it doe not alwaies appeare vnto vs yet shall it and doth at one time or other breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life And still wee know this that his word alwaies doth his will and prospereth in that wherevnto it is sent so that this blessing alwaies followes vpon it that Gods name is thereby glorified whether it be in them that be saued or in them that perish For as the Apostle saith 2 Cor. 2.15 We are vnto God the sweet sauour of Christ in them that are saued and in them that perish 16. To the one we are the sauor of death vnto death and to the other we are the sauor of life vnto life And let this suffice for the inscription Now followeth the salutation wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes And 1. is set downe the thing which hee wisheth vnto them grace and peace vnderstanding by grace the free fauour of God wherewith hee loueth his children and by peace euery blessing corporall and spirituall flowing from that fountaine of grace 2. Is set downe vnto whom he wisheth this grace and peace viz to all the Saints at Philippi with the Bishops c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our Father as the fountaine and first originall from whom commeth euery good and perfit gift and from the Lord Iesus Christ as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs. The first thing which here I note is that the Apostle wisheth grace and peace vnto the Philippians The receiued manner of salutation among the Iewes was this Peace be vnto you So Amasia vnto Dauid Peace 1 Chro. 12.18 peace be vnto thee and peace be vnto thine helpers So the Lord vnto Gideon Peace be vnto thee So Christ vnto his Disciples Iud. 6.23 Luk. 24.36.110.5 Peace be vnto you So hee taught his Disciples to say Peace be to this house wherein they wished all prosperity and good to them whom they so saluted But after the full and cleare manifestation of grace in the whole mystery of our redemption still we see the Apostles salutations to be grace and peace be with you Wherein they doe not onely comprehend all blessings absolutely that are to be praied for whether for this life or that that is to come but plainly demonstrate the fountaine whence all other blessings doe flow and which principally is to be praied for bee it in praier for our selues or for others 3. Hence then I obserue what the things are which we must wish and pray for to our brethren if we will wish them all good and they are grace and peace onely two blessings of goodnesse in shew of words but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer For what is grace It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus And what is peace It is principally a tranquillitie and quietnesse in conscience through the forgiuenesse of our sinnes by the grace and loue of God toward vs but generally whatsoeuer goodnesse floweth from grace Now we see the rich treasures of blessings stored vp in these blessings of grace and peace In the blessing of grace there is giuen that which is the cause both of peace and all good blessings whatsoeuer For whence are our election vnto saluation our vocation vnto the knowledge of the truth our adoption into the sonnes of God our iustification vnto righteousnesse our sanctification vnto holinesse our reconciliation with God our hope of glorification in the heauens Whence is it that wee beleeue in the holy Trinitie that wee are strong in hope that we loue God and our brethren that we haue peace with God and our owne consciences that we reioyce in the holy Ghost that in our thoughts wee thinke in our desires we will in our actions we doe any thing that is good Are not all these things from the blessing of grace Is not the free fauour and loue of God in Christ Iesus the cause of al these things yes surely because God loueth vs in his welbeloued therfore doth he thus enrich vs with spirituall graces in heauenly things and further giueth vs the true possession of all temporall
thanks vnto God on their behalfe 2. in remembring them in his prayers vnto God 3. in praying for them with gladnesse The grace of God already bestowed on them for which he reioyced in their behalfe is said to be 1. their fellowship with other Churches in the gospell 2. their perseuerance therein from the first day they had receiued the gospell till now that he wrote vnto them This is the generall resolution of these words Now for the more particular opening of the meaning of them in that in the beginning of his Epistle hee thanketh God on the Philippians behalfe he obserueth his vsuall manner For so he beginneth almost all his Epistles as anon we shall heare In that he saith that hee thanketh his God he signifieth his bold and neere approch vnto God in giuing thanks and in praying vnto him Againe in that he saith that he hath them in perfect memory alwaies in all his prayers for them all he meaneth that as alwaies he thanketh God for them all so alwaies in all his prayers vnto God he remembreth them And he addeth that his prayers are alwaies powred out vnto God for them with great ioy and gladnesse of heart Why because as he addeth the reason of the fellowship which they had receiued in the Gospell 1. Because they as other Churches had receiued the gospell and thereby had fellowship with the Father and with his sonne Iesus Christ and because they had continued in the truth from the first day of their conuersion vnto Christ by his ministery vntill now that he wrote vnto them This was the cause of his thanksgiuing and his continuall prayers wherein he alwaies remembred them were that they might continue in that grace euen in that fellowship which they had receiued in the gospell It is then briefly as if the Apostle had thus said I thanke my God alwaies on your behalfe for that fellowship which you haue with the Father and the Sonne with vs and with other Churches by embracing the Gospell and for your perseuerance therein from the first day that I and Silas and Timotheus preached it vnto you vnto now and alwaies in all my praiers vnto God I remember you praying for you with gladnes for the grace already granted you that yee may continue and increase in that grace This I take to be the meaning of these words The first thing then which here I note is the Apostles beginning of his Epistle with thanksgiuing vnto God on the Philippians behalfe And so he beginneth all his Epistles with thanksgiuing vnto God on their behalfe to whom he wrote onely his Epistles to the Galatians and to Titus and the former to Timothy excepted And so Peter beginneth his former Epistle Whence I obserue that thanksgiuing vnto God is a seruice principally requisite in a Christian I exhort saith the Apostle that first of all 1 Tim. 2.1 or aboue all things supplications prayers intercessions and giuing of thanks be made for all men And in the former to the Thessâ—lonians he willeth in all things to â—iue thanks 1 Thess 5.18 for that this is the will of God in Christ Iesus And not any sacrifice is more exactly commanded or described in Leuiticus then the sacrifice of thanksgiuing Wherevpon Leuit. 7.12 if we looke into the practise of the saints of God we shall finde that they were neuer slacke in this seruice Melchisedech after Abrahams victory slacked not this seruice Gen. 14.20 but gaue thanks vnto the most high God which had deliuered his enemies into his hand Moses also and the Israelites after their deliuerance from the Aegyptians Exod. 15.1 and out of the red sea slacked not this seruice but sung praises vnto the Lord. So did Deborah and Barak and Iehoshaphat and many others after their victories ouer their enemies And how often doe we read that as others of his seruants so our blessed Sauiour himselfe gaue thanks vnto his father All which shew clearely how requisite this seruice of thanksgiuing vnto God is if either we will hearken to the precepts and exhortations of the Holy Ghost or doe as we haue the saints of God and our blessed Sauiour for example What then Doth the Lord neede the praises of man or is he delighted with his giuing of thanks No the Lord needeth them not neither is he delighted therwith so much for his owne sake Yet doth hee require them of vs and is delighted therewith for our sakes for 1. in giuing of thanks vnto God we acknowledge that to be from him for which we giue him thanks 2. In giuing him thanks we shew our selues well pleased and content with that spirituall grace or temporall blessing wherefore wee giue him thanks 3. In giuing him thanks we returne what wee can vnto the Lord with humble confession that we can no more nor that but by grace Lastly in giuing of thanks vnto God wee prouoke him to bestow farther mercies vpon vs. All which things he requireth of vs and liketh well in vs. And for these very reasons besides the former is thanksgiuing vnto God so requisite a seruice in a Christian Yet as requisite a seruice as it is we faile asmuch in it as in any seruice It may be that being in perill or persecution or sorrow or neede or sicknes or other like aduersitie we will make our requests knowne vnto God in prayer and supplication as the occasions are publiquely or priuately But when the Lord hath heard our prayers and grâ—nted our requests when he hath done more for vs then we could desire or thinke What giuing oâ— thanks is there vnto God either publiquely or priuately For instance now of late when the Lord opened the clouds of heauen and threatned by raine to depriue vs of that blessing of the fruits of the earth which he had shewed vnto vs in great plenty and abundance then we powred out both publique and priuate prayers in our Churches and in our houses that it would please the Lord to send vs such weather whereby we might receiue the fruits of the earth in due season But now that the Lord hath sent vs seasonable weather and giuen vs good hope of reaping the fruits of the earth in due season in what Congregations publiquely in what houseâ— priuately is the voice of praise and thanksgiuing heard I instance onely in this but as it is in this so is it in other things Not one of ten that sings the song of praise and thanksgiuing after benefits receiued it is too harsh a note we cannot tune it all or the most part of vs being liker vnto those nine Lepers that neuer returned backe to giue God praise then vnto the stranger that returned Luc. 17.18 Beloued by vnthankfulnesse we prouoke Gods wrath against vs asmuch as by any sinne and therefore Paul reckons it vp amongst the most heynous sinnes 2 Tim. 3.2 but the sacrifice of thanksgiuing is as pleasant and acceptable vnto God as is any sacrifice and
therefore by Dauid the Lord saith Psal 50.23 who so offereth me thanks and praise he honoreth me euen with most excellent honor Let vs therefore clense our selues from this sinne of vnthankfullnesse Phil. 4.6 and let as the Apostle exhorteth our requests be shewed vnto God in prayer and supplication with giuing of thanks The fouler that the sinne of vnthankfulnesse is let vs the more detest it and the more requisite that thanksgiuing vnto God is let vs the more abound therein Let vs follow the counsell of the Apostle and walke in Christ Iesus rooted and built in him and stablished in the faith Col. 2.6 7. as we haue been taught abounding therein with thanksgiuing The second thing which here I note is the cause of the Apostles thanksgiuing vnto God which is because of the fellowship which they had in the gospell from the first day vntill then 1. because they as other Churches had receiued the gospell whereby they had fellowship with the Father and the Sonne and because they had continued in the truth from the first day of their conuersion vnto Christ by the worke of his ministerie vnto now that he wrote vnto them Whence I obserue a principall matter of our thanksgiuing vnto God a principall cause why we should vpon the blessing bestowed vpon vs giue thanks vnto God for it In all things indeed is matter of our thanksgiuing vnto God for euery good giuing and euery perfit gift is from aboue Jam. 1.17 and commeth downe from the father of lights c. He created vs formed vs and made vs and that in his owne image in him we liue moue and haue our being he giueth health wealth peace liberty foode rayment he sendeth raine from heauen and fruitfull seasons deliuereth in all dangers comforteth in all troubles helpeth in all needs blesseth the worke of our hands and filleth vs with plenteousnesse of all good things And for all these we should and haue great cause from day to day to tell out his praises with gladnes and to offer vnto him the sacrifice of praise thanksgiuing But yet is a more principall matter behind which is the fellowship which wee haue with other reformed Churches in the gospell of Iesus Christ and the continuance thereof so long time amongst vs the preaching of the word of our saluation amongst vs and the blessed increase thereof vnder a most gracious gouernment Here is indeed principall cause of reioycing and thanksgiuing for by our fellowship which we haue with other Churches in the gospell we haue fellowship with the Father and with his sonne Iesus Christ as Iohn witnesseth saying that which we haue seene and heard to wit the gospell 1 Joh. 1.3 declare we vnto you that yee may also haue fellowship with vs and that our fellowship also may be with the Father and with his sonne Iesus Christ By our fellowship in the gospell we are called out of darknes into his marueilous light and we which in time past were not a people are now the people of God 1 Pet. 2.9 10. and we which in time past were not vnder mercy haue now obteined mercy as Peter witnesseth By our fellowship in the gospell we are borne againe not of mortall seede 1 Pet. 1.3.23 but of immortall and are begotten vnto a liuely hope in Christ Iesus as the same Peter witnesseth And by our fellowship in the gospell 2 Tim. 3.15 we are made wise vnto saluation through the faith which we haue in Christ Iesus as witnesseth our Apostle O blessed fellowship in the gospell whereby we are made wise vnto saluation whereby we are regenerate and begotten vnto a liuely hope in Christ Iesus whereby we are called out of darknes into light and of no people made the people of God and whereby wee haue fellowship with Christ Iesus which is the great end of the ministery of the gospell that we may haue fellowship with him and walke in the light as he is in the light Againe the continuance of our fellowship in the gospell from the first day of her Maiesties most gracious gouernment ouer vs vnto now our pereseuerance in the truth without being remoued away vnto another gospell which is not another gospell saue that there be some which trouble you and intrude to peruert the gospell of Christ what a principall blessing is this of our good God vnto vs Surely these are such blessings as may well make vs breake out into exclamation with Dauid and say Psal 116.12 13 17. What shall I render vnto the Lord for these his great mercies towards me I will receiue the cup of saluation and call vpon the name of the Lord. I will offer a sacrifice of thanks-giuing will call vpon the name of the Lord. This was Dauids resolution vpon deliuerance from dangers by Saul and much more vpon such blessings as these haue we iust cause of such resolution God being principally in this soft and still voice of the gospell Haue we then such principall cause of thanksgiuing vnto our God for the fellowship which wee haue with other Churches in the gospell and for the continuance of this fellowship from the first day vnto now euen these forty yeares This then 1. should teach vs willingly and gladly to embrace the gospell of Iesus Christ when it is brought vnto vs. For if there be such cause of thanksgiuing vnto God for it being had then surely is there great cause of gladly embracing it when it may be had And yet what dullnesse and slacknes and coldnes herein In this congregation how is it embraced I beare you record some of you that yee doe embrace it willingly and gladly and I assure my selfe that from your hearts you thanke your God for it But others there are that seldome or neuer come vnto the hearing of it others that when they should heare it turne their backs and depart away from the hearing of it others that heare it sleepingly or coldly so that either it enters not in or quickly after is choked by the cares of this world Do these thanke God for the fellowship which they haue with others in the gospell Nay they haue none and some of them will haue no fellowship with others therein and therefore vnlesse at length they take hold of the grace that is offered them they shall haue no fellowship with the Father or with Iesus Christ his sonne As for you beloued that gladly embrace the gospell of your saluation hold on your good course thirst after it as the Hart doth after the water brooks frequent the places where yee may heare it lay it vp in your hearts that yee may not sinne against the Lord and let your mouthes be euer filled with praises thanksgiuing to God for it Secondly this should teach vs to labour by all holy meanes to continue in the grace and in the truth wherein we stand vnto the end For if it should so principally cause in vs
thy candlesticke out of his place What is that that is he will remoue his Church from thence by taking his gospell from them Euen as our blessed Sauiour also threatned the Iewes saying Matth. 21.43 The kingdome of God shall be taken from you and giuen to a nation which shall bring forth the fruits thereof So the Prophet threatning a heauy iudgement vpon the rulers of Israel Behold saith he the daies come that I will send a famine in the land Amâ—s 8.11 not a famine of bread nor a thirst for water but of hearing the word of the Lord which how grieuous a famine and how heauy a iudgement it is appeareth by that of Salomon where he saith that where there is no vision Prou. 29.18 .i. no sincere preaching of the word no sound fellowship in the gospell there the people perisheth euen perisheth both in soule and body And as the curse and iudgement is great and grieuous of wanting so is the blessing and benefit of hauing this fellowship in the gospell exceeding great and happy for it is indeed our very life and soule 1 Pet 1.3.23.2.2 whereby we are begotten borne and nourished vnto euerlasting tife as Peter witnesseth It is the lanterne vnto our feete and the light vnto our steps to bring vs to the Citie of the liuing God the celestiall Ierusalem Heb. 12.22 23 24. and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfit men and to Iesus the mediator of the new testament and to the blood of sprinkling that speaketh better things then that of Abel By it we are called out of darknes into light instructed in the way of God perfitly grounded and stablished in the faith and made wise vnto saluation Rom. 1.16 for it is the power of God vnto saluation vnto euery one that beleeueth See then whether here it be not principall cause for vs to pray for our Church that in it the gospell of our saluation may for euer be freely and sincerely preached and for our selues that we may continue in that grace wherein we stand by the gospell of our saluation Yes surely if either feare of as great a plague of Gods wrath as can fall vpon vs may force vs to pray or desire of as great a blessing of God as can befall vs may perswade vs to pray we haue great cause euen to powre out our soules in prayer and supplication vnto our God for the blessed continuance of that fellowship which we haue with other Churches in the gospell that as now so euer this grace may bee continued vpon vs. Yea beloued if yee shall but cast your eyes abroad into the land yee shall finde that there is great cause thus to pray For how doth Atheisme and abominable irreligion spread it selfe and ouer-spread the whole face of the land Hath it not nestled it selfe on hie and said within it selfe who shall bring me downe to the ground How doth Papisme and out-worne Pelagianisme now shoote out the head and breake out in many places as if now the day approched wherein they may say so so thus would we haue it How hath cunning policie broken the necke of Christianitie and now so swaieth that it carieth all almost with it What neglect and contempt of the word is there in all places And what else are these but forerunners of a fearefull iudgement to follow What else doe these threaten but the remouing of our candlesticke from vs Beloued shall wee see and know these things and shall wee not pray Let vs pray at euening and at morning and at midday let vs pray and that instantly that this iudgement may neuer fall vpon vs that this light of the gospell may neuer be put out but that it may shine amongst vs from generation to generation vntill the day of Christ Iesus The more that the danger is let vs pray the more feruently and let vs not giue our selues any rest but still pray vnto the Lord for our continuance which we haue with other reformed Churches in the gospell The fourth thing which here I note is that the Apostle thus praied for the Philippians alwaies in all his praiers Whence I obserue with what constant assiduity and carefullnesse we ought to pray for our Church and for our selues that we may continue in the fellowship which we haue in the gospell we should neuer pray but alwaies in our praiers this praier for our Church and for our selues should continually be remembred that the fellowship which we now haue with other Churches in the gospell may for euer be continued vnto vs. To pray alwaies Rom. 12.12 1 Thess 5.17 Luc. 18.1 and not to faint or giue ouer is a thing much commanded by the Holy Ghost Continue in prayer saith our Apostle And againe in another place Pray continually And to the same purpose is that parable of the importunate widow in the gospell All which places shew vs the necessitie of praier that whensoeuer we stand in neede we haue recourse vnto God by praier so the constant perseuerance that is to be vsed in praier that howsoeuer for some time we seeme to pray and bee not heard yet we faint not nor giue ouer but still pray and that instantly Now as wee are to pray and to pray alwaies so alwaies in all our praiers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all nations that the preaching of the gospell may bee fruitfull vnto vs and vnto the whole Church that the word of the Lord may haue free passage and be glorified that we may continue grounded and stablished in the faith as wee haue beene taught in Iesus Christ that we and our whole Church may continue in the fellowship which we haue with other Churches in the gospell This the example of our Apostle teacheth vs to do who in that he did for others left vs an example what to doe for our selues and for others Yea but is not the Lord alwaies more ready to heare then we are to pray and hath he not said that whosoeuer asketh receiueth that he that seeketh findeth and that to him that knocketh it shall be opened Or if it be so what needeth it alwaies in all our praiers thus to pray as hath beene said True it is that whosoeuer asketh receiueth and that the Lord is more ready to heare and to grant our requests then we are to pray and call vpon his name for commonly he preuenteth vs with his blessings and whatsoeuer it is that we haue by praier he it is that teacheth vs to pray for it as we ought But some things we aske often and receiue not Jam. 4.3 because we aske amisse and some things he hath appointed so to be granted if they bee continually asked And of this sort
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
all shall turne to his owne saluation 〈◊〉 the furthering of the Gospell and to their ioy and â—omfort and this he doth from vers 19. to the end of â—he chapter The end and drift of the whole narration â—as to comfort the Philippians that they should not be â—wallowed vp of ouer-much heauinesse for his bonds â—or therefore shrinke from their good profession Now touching the former part of the Apostles narraâ—â—on wherein he tells them in what state his matters now â—resently were what effect the bands which he susteined â—or Christ his sake and the Gospels at that present had â— Therein we haue the proposition of the narration or â—he maine point whereof he speaks 2. The confirmaâ—â—on or proofe thereof by two notable effects of his â—ands 3. An amplification of the latter effect togeâ—her with an answer to an exception which might be taâ—en The proposition or maine point of the former â—art of the narration is this that his persecution and imâ—risonment rather furthered then hindered the Gospell â—et downe vers 12. Now this is confirmed and proued â—y two notable fruits and effects of his persecution and â—mprisonment the former whereof was this that by ocâ—asion of his bands Christ and his Gospell were knowne â—n Nero his Court in Rome and in other places â—nd many brought vnto the faith of Christ Iesus both â—n Nero his Court and in other places set downe vers 13. The latter fruit and effect of his persecuâ—ion and imprisonment was this that through his bands and constancie therein many of the brethren were emboldned more freely and frankly to professe â—nd preach the Gospell of Christ Iesus then before set downe vers 14. so that by his bands the Gospell was both farther dispersed into many places and likewise more fruitfully embraced in the hearts of many brethren The amplification of this latter fruit and effect of his bands is by way of distribution For of those brethren that through his bands were emboldened to preach Christ more frankly then before all of them were not of one minde in preaching Christ but some preached Christ through enuy and strife not purely and of a good minde but to adde affliction vnto his bands others preached Christ of a good minde towards the Gospell of Iesus Christ and of loue vnto the Apostle set downe vers 15.16.17 And because it might be said that hee had no cause to reioyce in that any preached Christ not of a sincere and good minde he answereâ—h that and saith that he reioyceth and thinketh he hath good cause so to doe that Christ is preached be it sincerely or not sincerely let them looke to that but he is glad that Christ is preached set downe vers 18. Thus much for the generall order and meaning of these words in this former part of our Apostles narration Now let vs a little more particularly examine the meaning of these words wherein are set downe the proposition or maine point and the proofe thereof I would yee vnderstood brethren that the things which haue come vnto me What were those Euen all those things which befell him in his sayling towards Rome at his first going thither from Ierusalem but especially his bands in his first imprisonment at Rome For this yee must vnderstand that Paul was twise prisoner at Rome once in the beginning of Nero his reigne about the second yeare of his reigne and againe in the latter end of his reigne about the thirteenth yeare of his reigne For when being at Ierusalem he was put from Claudius Lysias vnto Felix and againe from Felix vnto Festus and still the Iewes hunted after his bloud at length he was constreined to appeale vnto Caesar vnto the Emperor of Rome then Nero. Whereupon he was sent thither and after many perills and dangers escaped by the sea he came to Rome where he was prisoner two yeares at the least Luke testifying so much At which time hee wrote diuers Epistles vnto the Churches which he had planted in the East as vnto the Galathians vnto the Ephesians vnto the Colossians vnto the Thessalonians as some thinke and this vnto the Philippians But as the Apostle hoped that the Lord would as we read in the next chapter so at this time he did deliuer him from the mouth of that lyon Nero both he being lesse cruell now then afterwards he grew to be and the Lord hauing ordeined that by him many of the Gentiles should heare the Gospell vnto whom it had not as yet been preached This as I said was about the beginning of Nero his reigne Againe about the latter end of his reigne he was cast into prison at Rome and then he was indeed deuoured by that lyon Euseb l. 2. c. 25. slaine by that cruell tyrant and persecutor Nero. Whatsoeuer then in this Epistle is spoken of the Apostles bands yee must vnderstand it meant of his first imprisonment at Rome By the things then which came vnto him in this place we must vnderstand his bands in his first imprisonment at Rome Now what of these These saith the Apostle are turned rather to the furthering of the Gospell then to the hindering of it contrary to the hope of the aduersaries of the Gospell which did cast him into prison for they hoped that his bands would preuaile much to hinder the course of the Gospell but he tells the Philippians that the Lord had turned them rather to the fuâ—thering then to the hindering of the Gospell But how could that be Very well For so his bands in Christ .i. which he susteined for Christ his sake and the Gospels were famous throughout all the iudgement hall .i. throughout all the Emperors Court and in all other places both of the Citie and of other Countries But how were his bands famous in all these places Namely because by that occasion the Gospell came to be knowne and to be beleeued by many in all these places This was the first fruit of his bands by them the Gospell was farre dispersed Againe through his bands and constancie therein many of the brethren in the Lord many Pastors and Teachers of the Church were emboldened more frankly and freely to speake the word .i. to professe and preach the Gospell then before they durst And this was the second fruit and effect of his bands by them the Teachers of the word tooke courage to speake the word more boldly then before they had done Plaine therefore it was that contrary to the hope of the aduersaries of the Gospell his bands were turned rather to the furthering then to the hindering of the Gospell inasmuch as by occasion of his bands both the Gospell was farther spred and dispersed then before and likewise the Preachers of the Gospell more incouraged and emboldned to preach the Gospell then before Thus much of the sense of the words Now to the obseruations Here might be noted the Apostles carefulnes to take away the scandall and offence of his bands wherewith the Philippians might happily bee troubled
it by the meris of the Saints by the vertue of their sufferings by the force of their bloud which they shed for the Gospell No nor so for all their merits are not of that worth all their sufferings and deaths haue not that vertue that thereby the Gospell should be fuâ—thered or the Church increased How then comes it to passe that the persecutions and sufferings of the Saints doe further the Gospell 1. By the power of Christ 2. By the example of the Saints constancie in their sufferings 3. By the freedome of the Gospell then when the Saints are bound for the Gospell For such is the power of Christ that howsoeuer their enemies doe band themselues against his Saints so to worke the subuersion of the Gospell and of the truth of Christ Iesus yet he can at his pleasure and doth make their deuises to be of none effect nor onely so but turneth them to a cleane other end then they had imagined And therefore the Psalmist saith Why doe the heathen rage and the people murmure in vaine Psal 2 1. The kings of the earth band themselues c. As if he should haue said The enemies of Christ plot and practise all that euer they can against him and against his truth and gospell but all in vaine for the God of heauen sees them and laughes them to scorne he either frustrateth their wicked plots and practises or turnes them to his owne glory Againe when men see the Saints constancie in their sufferings how little are they danted with the furie of their aduersaries how patiently they suffer their bands and persecutions how by the mighty power of God assisting them and strengthning them â—hey do euen in their death triumph ouer death this very example of their constancie brings many vnto the Church and much furthereth the Gospell And hâ—revpon is that knowne saying that the bloud of the Martyrs is the seede of the Church Againe the word of God is not bound though the Saints doe suffer euen vnto bands as the Apostle saith I suffer trouble as an euill doer euen vnto bands 2 Tim. 2.9 but the word of God is not bound And therefore in their bands for the Gospelâ— sake they may preach and publish the Gospell so much that their bands may be to the furthering rather then to the hindering of the gospel as we read that our Apostle in this his imprisonment at Rome for two yeares space preached the kingdome of God Act. 28 31. and â—aught those things which concerned the Lord Iesus Christ without let and that he wrote almost as many Epistles there vnto the Churches as he wrote else at all And thus yee see â—oth that the persecutions of Gods saints rather further then hinder the Gospell and likewise how it commeth to passe â—hat they doe so Now the vse which we are to make hereof is hence to be comforted in all our persecutions and troubles which the wicked raise vp against vs. For what though they seeke all occasions against vs because of the truth which wee proâ—esse What though they bring vâ— before Kings and Ruâ—ers Iudges and great Officers and there vniustly accuse vs â—or arreigne vs as euill doers for the Gospels sake of Christ â—esus What though they pâ—euaile to get vs cast into priâ—on or throwne out of our liuings or deliuered vnto death â—or the hope of our profession It may be that they may â—aue their will vpon vs and bring their wicked purposes â—gainst vs to passe But what of all this Is thus the gospels â—urthered Doth the Lord turne these things to the enâ—argement of his Church A chip then for all these or all â—hat man can doe against vs. Nay herein we ioy and will â—oy that by our sufferings or deaths the Gospell is furtheâ—ed and the Church enlarged If together with our bands â—he Gospell also were bound if together with the torment â—r fall of our bodies they could ruâ—ne plucke downe the â—alles of our Church then might we well shrinke at our sufâ—ering and wrongs then might we well be vexed in our â—oules for the malicious practises of the wicked against vs. But seeing the Lord turnes all that they doe vnto vs to the â—lory of his name to the furtherance of his Gospell and â—o the propagation of his Church howsoeuer they intended â—he cleane contrary we may well reioyce and be glad when â—hey say or doe all manner of euill against vs for Christ his â—ake and the Gospels And thus in all our persecutions and â—ufferings we may resolue that therein the Lord will doe â—hat which shall be to the glory of his name the good of his Church and the furtherance of his gospell If our deliuerance from our enemies or our sufferings will make most hereunto then will he deliuer vs as he did Daniel from the Lyons the three Children from the hote fierie fornace and our Apostle from this his imprisonment But if our sufferings or deaths will make most thereunto then they that hate vs shall haue their will ouer vs as they had ouer Steâ—â—â— our Apostle in his latter imprisonment and ouer many blessed Martyrs which are dead in the Lord. Bee wee theâ— deliuered or not deliuered from the will of our enemies still this is our comfort that in his gracious prouideÌ„ce the Lord turneth all to the furthering of the gospell Onely let vs be constant in all our troubles let vs cleaue stedfastly vnto the Lord and let vs not loue our liues vnto the death thâ— men seeing our holy constancie in our sufferings for Christ his sake and the gospels may acknowledge the mightie power of God in strengthening vs to endure such sufferings for the truths sake and so may bee woone to embrace the same truth with vs. And howsoeuer we be bound yet leâ— vs giue proofe as much as we can that the gospell is not bound By teaching and writing and how else we can let vs euer in our bands labour to turne many vnto righteousnesse and to enlarge the Kingdome of Christ Iesus So shall our sufferings be but as the pounding of spice to make our smell the sweeter or as the pressing of the Palme tree to spread the gospell farther Our enemies maine purposes shall be disappoynted and the name of our great God shall be glorified Againe this serueth to condemne the faintnesse and backe-sliding of manie in their persecutions and troubles Much seede sowen in stonie ground Many that when stormes and persecutions arise because of the word by and by are offended A calme Sea they can but a storme they cannot brooke They can well endure to haue Christ crucified preached vnto them but if Chrst come vnto them with his crosse they cannot away with him Nay then many faint and many fall away What then Such fainting at the things whereby the Gospell may be furthered Such â—â—lling away for feare of the things whereby the bounds of â—â—e Church may be enlarged Can your liues or liuelyâ—oodes
be more deare vnto you then the propagation of â—he Church the furtherance of the Gospell Matth. 14. If any man â—ome vnto mee saith our Sauiour Christ and hate not father â—nd mother and wife and children and brethren and sisters 26.27 â—ea and his owne life also he cannot be my Discisple And whosoeuer beareth not his crosse and commeth after mee cannot bee â—y disciple Where our blessed Sauiour teacheth vs that if aâ—y thing in the world euen our liues be more deare vnto vs â—hen his glory and the encrease of his kingdome then we cannot be his disciples If we do not beare our crosse whatsoeuer it be that is laid vpon vs we cannot be his disciples And withall I adde that howsoeuer they seemed to admire the word and to kisse the Gospell yet if when the winde bloweth and the storme ariseth they start aside like a broken bowe surely they were neuer borne a new by the immortall seede of the word of God for that endureth for euer as true in it selfe so grounded in him that is begotten thereby in such sort that it is dearer vnto him than his life Let them then looke vnto it that when stormes arise fall away from the hope of their profession If they faint or shrinke it is more then they should doe because the Lord may turne their sufferings to the furtherance of the Gospell But if they fall away it is as if they refused to take vp their crosse and to follow Christ And whereas their liues should not bee deare vnto them vnto the death for the furthering of the gospell their liues and liuelyhoodes are so deare vnto them that to saue them they hinder the gospell Let this be our rule the Lord turnneth the persecutions of his Saints to the furthering of the gospell therefore in persecutions and troubles we may not faint or slide backe Againe beloued this may teach you not to doubt of the truth or to dislike of the professors of the truth because they are disgraced persecuted and cruelly entreated Yee shall not want enough that will insult ouer them in their troubles that will tell you they are odious men and meâ— vnto whom such sufferings and troubles most iustly do befall and so cunningly will labour to discredite the truth which they professe But be not deceaued Whatsoeuer of this kinde can bee said no doubt was spoken vpon Paules bands and troubles so to discredite the gospell which hee preached And it cannot be but that the world should hate and persecute and reuile the children of the light because they loue darkenesse better then light But howsoeuer the world hate them and whatsoeuer it practiseth against them the Lord shall turne all their sufferings and their wrongs to the furthering of the gospell Let not therefore the persecutions and troubles of Gods Saints bee any argument against the truth but rather for the truth and rather let them cause vs to like then to dislike theÌ„ It is Satans arte to turne their troubles to the slaunder of them and of the truth but the Lord turneth them to the furtherance of the gospell and of their reckoning in the day of Christ And let this be spoken touching this which is the maine poynt principally to be noted in these words The next thing which I note is that the Apostle in his proofe that his bands were turned rather to the furthering of the gospell then the hindering saith that his bands in Christ .i. which he sustained for Christ his sake were famous throughout all the iudgement Hall and in all other places Whereby he meaneth that by occasion of his bands Christ and his gospell came to be knowen and to be belieued both in the Emperours Court and in the Citie of Rome and in many other countries Which as it sheweth a notable fruite and effect of the persecution of gods Saints namely the propagation of the gospell which falleth in with the former obseruation So farther hence I do obserue the power of God to raise vp a Church vnto himselfe where he will and by what meanes he will in Kings courts in great Cities Countries where the gospell is scant heard of or little regarded there hee can if hee will euen by the bands of his Saints raise vp a Church vnto himselfe No place so prophane so farre without God in the world but if â—e will haue his name there called vpon there it shall be calâ—ed vpon Rome at that time it is likely was as heathenish 〈◊〉 now it is superstitious Nero his Court it is like was then â—s prophane and as far without God in the world as might â—e and the Countries thereabout it is like had not so much 〈◊〉 heard of Iesus nor knew what the gospell meant Yet â—ere the Lord would haue his Church and therefore hee â—aith vnto Paul Be of good courage Paul Act. 23.11 for as thou hast testiâ—ied of mee in Hierusalem so must thou beare witnesse also at Rome Here the purpose of God was reuealed and according to this purpose he brought Paul to Rome and euen by his bands there begat Children vnto himselfe in Neroes Court in the Citie of Rome and in the Countries there aâ—out Elisha may send his seruant with his staffe and the Shunamites Sonne not be raised but if the Lord send his seruant whither he will a Church shall be raised to the honour of his name by what meanes he will for he can do what he will and what meanes he listeth he vseth to do his will Let no man then measure the Lord by himselfe If hee send thee whom he hath called to the worke of his ministerie to the Princes Court or to the great Citie goe when he sendeth thee and feare not thy weakenesse but remember his strength that sendeth thee If thou goe thither bound with a chaine for the gospels sake euen by thy chaine thou shalt so preach vnto their hearts that thou shalt gaine children in the faith As it is all one with him to saue with many or with few so it is all one with him to gather his church by this or that meanes which pleaseth him best Whatsoeuer be thy weakenesse hee will perfect his strength in thy weakenesse Onely bee of good courage and thou shalt see the power of the Lord. Againe let no man thinke any place so prophane but that the Lord may haue his Church there Kings Courts are coÌ„monly not the best pride pleasure ease abundance of all things commonly choakes the word therein so that it is vnfruitfull Nay saith Amaziah to Amos Amos 7.13 prophesie no more at Bethell for it is the Kings Chappell and it is the Kings Court. In great Cities likewise sinnes most commonly rage and reigne No lewdnesse or wickednesse so grieuous and abhominable but there it is so rise that it ouerfloweth all Yet in these places the Lord hath his Church euen those that know him and belieue in his holy name Euen in Iezabels Court
he hath an Obadiah to hide and feede his Prophets and in sinnefull Sodome hee hath a righteous Lot whose soule is daily vexed with their vnlawfull deeds Farre be it therefore from vs to condemne where the Lord hath not condemned Who are his he onely knoweth but that in all places he hath those that are his we are not to despaire yea euen at this day in Caesars Court and in sinnefull Rome it selfe The third thing which I note is that the Apostle saith that many of the brethreÌ„ in the Lord were emboldned through his bands and durst more franckely speake the word Whereby hee meaneth that through his constancie in his bands sufferings many Pastors teachers were emboldned to professe and preach the gospell more freely then before Whence I obserue another notable fruite and persecution of Gods Saints namely the emboldening of others to the profession of the gospell more freely Which as it serueth very notably for the proofe of the maine poynt that the persecution of Gods Saints rather furthereth then hindereth the gospell so may it be a strong consolation for the children of God against the time of persecution It may bee that some of vs in the time of the peace of the gospell may doubt how wee shall stand in the time of persecution and feare that when the tryall shall come we shall not quit our selues like men But let vs plucke vp our hearts and be of good comfort When wee shall see the constancy of other of Gods Saints in their sufferings then shall we also be emboldened freely to professe the truth of Christ Iesus the Lord shall turne the constancie of them in their sufferings for the hope of their profession vnto our encouraging and emboldening to make a good profession Thus we finde it to be in Ioseph of Arimathea of whome it is said Mat. 27.57 that he had beene the Disciple of Iesus before his Passion But he shewed it not till then and then hee went euen to Pylate himselfe and professed himselfe his Disciple and begged his bodie and entombed it The like we finde to be in Nicodemus of whome it is said Ioh. 19.39 that till the death and passion of Christ Iesus he onely came vnto him by night for feare of the Iewes But then he professed himselfe and ioyned with Ioseph of Arimathea to burie him most honourably By whose examples as also by the example of these heere mentioned in our Apostle yee see how the Lord by the sufferings of his Saints giues that boldnes and courage vnto others of his children which neither themselues felt nor euer any saw in them before Let vs not therfore feare how we shall stand when persecution commeth but let vs depend on the Lord who alone giueth strength and perseuerance and he will strengthen vs to stand LECTVRE XIV Verse 15. Some preach Christ euen through enuie and strife and some also of good will 16. The one part preacheth Christ of contention and not purely supposing to adde afflictions to my bands 17. But the other of loue knowing that I am set for the defence of the Gospell 18. What then yet Christ is preached all manner of wayes whether it be vnder a pretence or sincerely I therin ioy yea and will ioy NOw followeth the amplification of the latter effect and fruit of the Apostles bands which was the third thing noted in the former part of the Apostles narration set downe in these words Some preach Christ c. In which words the Apostle sheweth that of those brethren in the Lord which through his constancie in his bands were emboldened to preach Christ more frankly then before all of them did not preach Christ with the same minde nor vpon the same motiue nor for the same end but some with a corrupt minde moued through enuy and strife and to the end to adde more afflictions to the Apostles bands and others of a good minde moued through loue and to the end that with the Apostle they might defend the gospell So that here is set downe a distribution of such as preached Christ according to the diuersitie of the mindes wherewith of the motiues wherevpon and of the ends wherefore they preached Christ The distribution is this that some preached Christ sincerely and others not sincerely set downe ver 15. The minde wherewith the motiues wherevpon the end wherefore the worse sort preached Christ is set downe vers 15.16 Likewise the minde wherewith the motiues wherevpon the end wherefore the better sort preached Christ is set downe vers 15.17 Touching their mindes the better sort preached Christ of good will and a good minde toward the Apostle and toward the Gospell but the worse sort preached Christ not purely but of a corrupt and bad minde toward the Apostle Touching their motiues the better sort preached Christ euen vpon loue towards the Apostle and towards the Gospell but the worse sort preached Christ vpon enuie toward the Apostle and to stirre strife and contention in the Church among the brethren Touching their ends the better sort preached Christ to helpe the Apostle in the defence of the gospell knowing that he was appointed of God for the defence of the gospel but the worse sort preached Christ to adde more affliction to his bands thinking by the contentions which they raised in the Church both to greeue him and to exasperate Nero against him Thus I resolue the order and meaning of these words The thing which hence I obserue is the great difference of such as preach Christ in the Church of God For not to speake of such as set abroche false doctrine in the Church whereby either the foundation of our faith is either pluckt downe or shaken or the Church is burdened with â—aine traditions and commandments of men which are not â—fter God as the Apostle in his day so we in our day may â—ee that of those that preach Christ truly and soundly for â—octrine some preach Christ as they should and others â—therwise then they should some may be called good and â—thers bad preachers of Christ Which difference of Preaâ—hers as then it did so now it doth come to passe through â—he diuersitie partly of the mindes wherewith they preach â—artly of the motiues which cause them to preach and partâ—y of the ends wherefore they doe preach For in some it is â—ery cleare that they preach the glad tidings of your saluaâ—â—on vnto you of a very good minde towards God towards â—ou and towards the gospell of Christ Iesus only desiring â—nd that from the ground of their hearts the glory of God â—â—e saluation of your soules and the growth of the gospell â—f Christ Iesus But in others it is greatly to be feared that â—â—ey preach Christ of a naughty and bad minde affecting â—ther their owne glory then the glory of God seeking raâ—â—er their owne things then the things which are Iesus â—hrists hunting after yours rather then you minding any â—â—ing else rather then
the growth of the gospell of Christ â—â—sus Againe in some it is very cleare that the motiues â—â—awing them to preach Christ is a sincere and holy loue â—â—th towards you that they may present you holy and vnâ—â—ameable before God in that day and in the meane time â—ay reioyce ouer your faith loue and holy obedience and â—â—ewise towards the truth that the truth by them may bee â—â—owne in all places But in others it is greatly to be feaâ—â—d that their comming to preach Christ is vpon spitefull â—â—uie towards the faithfull seruants of Christ Iesus maligâ—â—ng the gifts and graces of Gods holy spirit in them vpon â—ontentious humor casting vp and downe the firebrands 〈◊〉 schismes strifes and debates to set the Church on fire or â—â—on euery other inordinate affection rather then vpon â—â—e Againe in some it is very cleare that the end of their comming to preach Christ is to glorifie the Lord to beget children in the faith to comfort the humbled and afflicted soule to build vp the ruined walles of Sion and to turne them that belong vnto the Lord vnto righteousnesse that they may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus But in others it is greatly to bee feared that the end of their comming to preach Christ is to grieue the soule which the Lord would not haue greeued to cast dunge in the faces of their brethren to adde affliction vnto them that already are afflicted and vnder the name of the Church to wound the Church euen with a deadly wound I wish indeede euen from my very heart roote that all that preach Christ in our Church at this day were of the better sort and that our day might haue this exception from the Apostles day And I doe assure my selfe that there were neuer moe in our Church then at this day there are which preach Christ of a pure and good minde vpon a sincere and holy loue towards the Church and towards the truth to gaine men vnto the Church and to ground men in the truth Neither doe I or dare I pronounce of any but that he so preacheth Christ But as I said it may greatly be feared that in this our day there are such as doe not so preach Christ For as the Apostle reasoneth whereas there are among you enuying 1 Cor. 3.3 and strife and diuisions are yee not carnall and walke as men So doe I reason touching this point whereas there are amongst vs such as are euer obscuring the lights of our Church euer girding at them whose graces haâ—â— beene and are most eminent in the Church euer crossing and thwarting the things most behouefull for the Church euer snarling and catching at euery aduantage they caâ— take euer casting firebrands of schismes and contentions iâ— the Church are there not that preach Christ vpon enuâ—â— and strife and not purely but of purpose to greeue As I wish there were no such diuersitie among them that preach Christ so this diuersitie for me might haue beene buried iâ— silence if this scripture had not forced me to so much as 〈◊〉 haue spoke The vse which I make hereof is for the Minister and â—â—eacher of the gospell who hence may take good notes â—hereby he may know whether he be a good minister and â—â—eacher of the gospell The first note whereby hee may â—low this is if hee speake the worde for it is not the wiseâ—â—me of man or the traditions of the Church or the sophiâ—â—ie of the Schooles but it is the word of the euer-liuing â—od that he must speake if he be a good minister and preaâ—â—er of the gospell as it is written If any man speake 1 Pet. 4.10 let him â—â—eake as the word of God Whereby is implyed that if hee â—â—eake not so he speaketh not as he ought The second note whereby hee may know this is if hee â—â—eake the word franckely and boldly for it is not for the â—â—ord his Ambassador to be babish or bleatish or for feare 〈◊〉 keepe backe any part of the Lord his counsaile but as â—â—hn vnto Herod so he must speake boldly vnto the faces of â—â—e greatest and feare not the face of any man as it is writâ—â—n Cry aloud and spare not lift vp thy voice like a trumpet Is 58.1 â—â—d shew my people their transgression and to the house of Iacob â—â—eir sinne whereby he implieth that this is most requisite 〈◊〉 the Lord his Prophet and Minister that he boldly do the â—â—ill of him that hath sent him whether he be to plucke vp 〈◊〉 to roote out or to destroy and throw downe or what â—â—se soeuer The third note whereby he may know this is if he speake â—â—e word boldly and of a good minde For it is not enough â—â—at he speake the word and speake it boldly but if he will â—pproue himselfe for a good Minister and Preacher of the Gospell he must also speake out of a good minde towards God to glorifie him towards them that heare him to saue â—â—em and towards the truth of Christ Iesus to make it â—â—owne in all places as it is written 1 Tim. 3.9 that they should haue â—he mysterie of the faith in a pure conscience or in a sincere â—nd good minde The fourth note whereby hee may know this is if hee â—peake the word vpon a sincere and holy loue For this alâ—o is requisite that he preach the word not vpon strife and contention to moue brawles and stirres in the Church bâ—â— vpon loue towards him who hath commanded to feede 〈◊〉 sheepe and his lambes vpon loue towards the sheepe 〈◊〉 Christ that they wander not as sheepe without a shepherd and vpon loue towards the word that it be not hid as vndeâ— a bushell if hee be a good Minister and Preacher of the word The last note whereby he may know this is if he speake the wo d to the end that God may be glorified his Church builded and his Gospell defended If I say he finde these notes in himselfe hereby hee shall know that he is a good Minister and Preacher of the word Otherwise if he speake not the word but the deuises of his owne braine or speake the word coldly and fearefully fearing mens persons or speake the word of a corrupt and naughty minde or vpon an enuious and contentious humor or to greeue the godly and hinder good things let him know that he is not a good Minister and Preacher of the word Let euery man therefore that is set apart vnto this worke examine himselfe of these things and so let him iudge of himselfe and where be hee findes a fault in himselfe let him mend that which is amisse Now if any man shall here except and say how then If the case thus stand among the Preachers of the word that some of them preach Christ euen through enuie and strife not of a pure and good minde but rather to vex the soule of the righteous
then to build the Church of God how shall we brooke to heare such how shall we loue or like such how shall we take ioy or comfort in such Wherevnto 1. I answer out of the rule of charitie that because we know not who doe so preach Christ therefore we are to presume the best of them whom we heare The Lord only knoweth the hearts of men and the purposes and intents of their hearts Who art thou then that iudgest he standeth or falleth to his owne master 2. I answer out of the Apostle iâ— this place that if Christ Iesus be truely and soundly preached we are to take great ioy and comfort therein and willingly gladly to heare them that deliuer the truth soundâ—â— with what minde soeuer and to what end soeuer it is that â—â—y doe speake the word That is for them to looke vnto 〈◊〉 for vs to ioy in the other Hence then I obserue that that â—â—â—ister and preacher of the word is gladly and ioyfully to â—â—eard that preacheth Christ and the doctrine of the goâ—â—â—l soundly and truely with what minde soeuer vpon â—â—â—t motiue soeuer or to what end soeuer he preach Christ 〈◊〉 his gospell To which purpose also Mat. 23.3 is that of our Sauiâ—â— where he willeth to hearken vnto the Scribes and Phaâ—â—es sitting in Moses seate whereby he meaneth that the â—â—ctrine which the Scribes and Pharisies deliuered faithfulâ—â—â—ut of Moses was gladly to bee receaued howsoeuer in â—â—â—ir actions and liues they were iustly to be noted And 〈◊〉 reason is because the word is the Lords which they â—â—â—g with what minde soeuer they bring it or how vitious â—â—ad soeuer they bee that bring it And tell I pray you â—â—ch of you would much looke at the minde or affection â—â—he messenger towards you or other qualities in him â—â—ch should bring you a bill signed from the Prince for â—â—e pension or liuing for you If he should faithfully deliâ—â— the bill from the Prince vnto you would ye not ioyfulâ—â—â—eceaue it How much more gladly then and ioyfully â—â—ght yee to receaue the word of the Lord wherein is your 〈◊〉 when it is faithfully deliuered from the Prince of Heaâ—â—â— and Earth with whatsoeuer minde and affection the â—â—nister thereof deliuer it If Christ crucified be preached â—â—e holy word of life be truely and soundly deliuered this â—â—uld so warme our hearts and glad our soules that other â—â—ngs whatsoeuer should not greatly trouble vs. This then first serueth for the confutation of their erâ—â—r that cut themselues from vs so that they neither will â—â—re the word of vs nor communicate in the Sacrament â—â—â—h vs because of some defects in our Church because of â—â—e blemishes in vs. For I demaund is the word of truth â—â—ely taught with vs are the Sacraments rightly adminiâ—â—â—d with vs doe we labour amongst our people with vncorrupt doctrine Then surely if there were the same miâ—â— in them that was in the Apostle they would so reioyce 〈◊〉 this that they would brooke all things the better for thâ—â— If we be defiled in our minds or in our liues euery thinâ— that we touch is likewise defiled What to you Nay but to vs. The word that we preach shall saue you and thâ— Sacraments which wee administer shall profite you hoâ— fruitfull or vnfruitfull soeuer they be vnto vs. Secondly this serueth for the reproofe of them that 〈◊〉 cutting themselues from vs yet cannot brooke to heare thâ— word of such of vs as they thinke haue gauled them anâ— spoken the word with an hard minde towards them Fâ—â— thus commonly it is said he is a good Preacher he deliueâ— good and sound doctrine he teacheth the word faithfullâ— but in his Sermons I see hee saith many things vpon a stomacke against mee with a minde to girde mee and of pâ—â—pose to note and brand me before all the people and theâ—â—fore I caÌ„not brooke to heare him I take no comfort in tâ—â— hearing of him But Paul was of another minde for thougâ— there were that preached Christ of a badde minde towarâ— him through enuie and strife touching him and of puâ—pose to adde affliction to his bands yet that Christ was preâ—ched that gladed him that reioyced his heart And 〈◊〉 would it each of vs if we were so singly and sincerely afâ—â—cted towards the gospell as hee was whatsoeuer minde thâ— Preacher carried towards vs yet would we most gladly anâ— ioyfully heare the word at his mouth It were indeede bâ—â— of all if they that speake the word were as in doctrine 〈◊〉 in life vncorrupt and that they spake of a good minde alwaies and vpon loue But if they preach Christ soundly and truely we are not so much to be troubled what their affection or what their life be If persecution should come then wee would bee glad if wee might heare the word preached and not curiously looke with what minde it were deliuered Seeing the word and the worth and price thereoâ— is the same now let vs with the Apostle reioyce and be glaâ— if Christ bee preached whether it bee vnder a pretence oâ— sincereâ—y LECTVRE XV. PHILIP I. Verse 19. For I know that this shall turne to my saluation through your prayer and by the helpe of the spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall be ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it be by life or by death NOw followeth the latter part of the Apostles narration wherein hee tells the Philippians what successe he hoped his bands and the practises of those brethren which imagined mischiefe against him should haue And the summe of it is that he certainely â—oped and knew that his bands and all the practises of the â—icked against him should turne to his saluation and to â—heir good and comfort by his comming againe vnto them â—irst then the Apostle setteth down the proposition or main â—oynt for his hope hereafter in these words For I know c. Secondly he setteth downe the meanes whereby this shall â—ome to passe namely through the prayer of the Philippians by the helpe of the spirit of Iesus Christ and according â—o his owne faith and hope in these words Through your â—rayer c. And thirdly he explicateth what saluatioÌ„ he hopeth for and assureth himselfe of by these meanes as first the saluation of his soule in that by these means he hopeth â—hat in nothing he shall be ashamed but that with all confidence Christ shall be magnified in his bodie whether it be by life or by death in these words That in nothing c. And secondly the saluatioÌ„ or deliuerance of his bodie out of prison to their good comfort in vers 25. 26. For the meaning in general theÌ„ of these words it is as if the Apostle had thus said they by preaching Christ suppose to adde affliction to my bands that when Nero shall heare that so many preach
doe euidently conuince that so many as are in Christ Iesus may and ought to assure themselues of their saluation But I haue diuers times heretofore spoken of this point more at large Let vs now therefore proceede If any man therefore here aske how and by what meanes it could come to passe that this the Apostles imprisonment and this practising against him in his imprisonment could turne to his saluation himselfe in the next words shewes the meanes to be the Philippians praier the helpe of Gods spirit and his owne hearty and earnest expectation and hope I know c. through your praier c. Of which three two namely their praier and his hearty expectation and hope were indeede meanes but the third namely the spirit of Iesus Christ was the author which by and according to these meanes turned his sufferings and wrongs to his saluation Howbeit in a generall signification of meanes we may say that hee knew that by and according to these meanes this that he suffered that they practised against him should turne to his saluation Whence I obserue how according to the promise the sufferings and wrongs of Gods children turne to their saluation namely by the helpe of Godâ— spirit through the praier of the Church according to theâ— faith and hope that are troubled and afflicted For through the praier of the Church the spiâ—it of Iesus Christ which dwelt in him in all fulnesse is giuen vnto the godly to helpe them in their troubles and he according to their faith and hope in him if they put their trust in him helpeth them turneth their sufferings and their wrongs vnto the best as it is written Ps 145.18 The Lord is neere to all that call vpon him to all that call vpon him faithfully the Lord is neere in the day of trouble to helpe and to turne all to the best but vnto whom is hee thus neere Euen vnto them that call vpon him what to all that call vpon him Nay to all that call vpon him in faith and in truth beleeuing in him and putâ—ing their trust in him And that vnto such he is neere to â—uch purpose euen through the praier of the Saints and of â—he Church may appeare by the storie of Peters imprisonment who being in prison Act. 12.5 and earnest praier being made of the Church vnto God for him was deliuered by an Angell out of prison Thus the Lord by his spirit worketh for his children through the praier of the Saints and according to their faith and hope in him So that thus we are to resolue all afflictions and troubles worke for the best and turne vnto saluation but vnto whom and how vnto such as Paul vnto the elect of God the redeemed of Christ the sanctified by Gods spirit the members of Christ his Church by the helpe of the spirit through the ministery and praiers of the Church and according to their faith and hope in Christ Iesus First then here can be no hope nor shall be any helpe vnto such as either are out of the Church or are in the Church but not of the Church For albeit such may haue sufferings and wrongs yet shall they not turne to their saluation Neither can they turne vnto saluation because they are not for Christ his sake or the Gospels to which kinde onely the promise is made Nay vnto such alients from the couenant of promise their troubles in this life are but the beginnings of that fearefull iudgement which in flaming fire is reserued for them against that great day Secondly hence we learne that euen vnto the godly in Christ Iesus their sufferings and wrongs turne to their saluation not for any their merits or through the vertue of their sufferings but through the praiers of the Saints c. If we thinke vpon merit we may well thinke that our Apostle might as well haue stood vpon merit as the best that liue could nay in sufferings and wrongs he was more abundant then the best that liues is as that place to the Corinthians sheweth Yet he stands not vpon them but that his troubles turne to his saluation 2 Cor 11. he imputes it to the praier of the Church to the help of Gods spirit according to the faith and hope which God had wrought in him by his spirit and by his example teacheth vs so to doe Nay hee vtterly disclaimeth all merit of saluation by affliction and by his example teacheth vs so to do where he saith I count that the afflictions of this present time are not worthie of the glorie which shall bee shewed vnto vs. Rom. 8.18 Whence it is plaine that because there is no proportion betweene the sufferings of this life and the reward of eternall glorie Therefore the sufferings of this life doe not merit the reward of eternall glory Whatsoeuer therefore any merit-monger shall tell you touching the merit of our sufferings trust it not For it is not for our merits by them that they turne to our saluation but through your prayer and by the helpe of the spirit of Iesus Christ Now to speake somewhat more in perticular of the meanes First I note that the Apostle saith that he knoweth that this shall turne to his saluation through the Philippians prayer Whence I obserue the power and efficacie of the prayers of the Church powred out for the afflicted members of Christ Iesus which is that through the prayers of the Church their troubles turne to their saluation The prayer of a righteous man Iam. 5.16 saith Iames auaileth much if it be feruent Here is a condition requisite in prayer if it bee powerfull with GOD that it bee feruent and proceede from an holie zeale and beeing such it auaileth much and hath great power with the Lord as to saue the sicke to stay or to bring raine c. as it is in that place Ioh. 15.7 Now if the prayer of one righteous man bee of such power with the Lord how much more the prayer of the Church 16.23 Againe If yee abide in me saith our Sauiour and my words abide in you aske what yee will and it shall bee done vnto you Mat. 21 22. And againe Whatsoeuer ye shal aske the father in my name hee will giue it you And againe Whatsoeuer yee shall aske in prayer if ye belieue ye shall receaue it From all which places I note that the prayers which shall haue power with God first they must bee the prayers of the righteous of them that are engraffed into Christ of them in whome the word of Christ dwelleth And secondly they must be ferâ—ent they must be made in Christ his name they must bee â—ade in faith and then wee being such and our prayers â—eing such whatsoeuer we shall aske be it for our selues or â—e it for others we shall receaue it And if the prayers of eâ—ery such shall haue such power with God much more shal â—he praiers of the Church haue
thing which here I note is that the Apostle saith that he was sure of this that he should abide in the flesh and continue with all the Philippians yet for some time longer Whence I obserue that the Apostle in his first imprisonment at Rome was deliuered and restored vnto the Churches which before he had planted which I do the rather gather hence for that the two words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that he knew so certainly that he should be deliuered as hee could not otherwise but by the reuelation of the spirit And in the Epistle to Timothie in plaine words he professeth 2 Tim. 4.17 that he was deliuered out of the mouth of the lyon meaning of Nero. And the ecclesiasticall stories beare witnesse that after his first imprisonment by the space of ten yeares or thereabouts he preached the gospell and then returning to Rome againe was slaine by Nero about the 14. yeare of his reigne Which may serue to encourage the faithfull thus farre in their troubles that whatsoeuer be their troubles if it bee for his glory the Lord will deliuer them As he did with Paul so will he doe with vs as our farther tryall or present deliuerance shall be for his glory so will he try vs or deliuer vs. Let vs therefore in troubles be of good courage and let vs assure our selues of deliuerance if it be for his glory Onely let vs as himselfe exhorteth call vpon him in the day of our trouble Psal 50. and then his promise is we neede no reuelation for it that he will deliuer vs alwaies this condition vnderstood if our deliuerance bee for his glory And what else is it that we should desire but that he may be glorified in our bodies whether it be by life or death The second thing which here I note is the end wherefore he saith hee should abide and with them all continue which was for their furtherance and ioy of their faith that their faith by his ministerie might be furthered and so their ioy in the Holy Ghost increased Whence I obserue wherefore the Christians life in generall and the Ministers life in particular is preserued and continued here on earth and that is the Christians life in generall is preserued and continued for the glory of the Lord and the Ministers life in particular for the good of Gods church and of that people ouer whom they are set Be of courage Paul said the Lord vnto him Act. 23.11 for as thou hast testified of me in Ierusalem so must thou beare witnesse also at Rome as if hee should haue said howsoeuer the Iewes practise against thy life in Ierusalem yet feare not I must yet haue farther glory by thy life as thou hast testified of me in Ierusalem and there brought â—lory vnto my name so shall thy life be preserued and conâ—â—nued to the farther glory of my name by thy testimonie of be at Rome And so is euery Christian when he is deliuered â—â—om any perill of sicknes enemies or the like to resolue â—ith himselfe that his life is preserued and continued for â—he farther glory of his God and euery Minister in partiâ—ular that his life is preserued and continued for the farther â—ood of Gods church and for the profit of his people by â—he worke of his ministerie The point is cleare enough â—nd needeth not any large confirmation This may serue first for the instruction of all Christians â—n generall and of the Ministers in particular Of all Christians in generall to teach euen all of vs to liue vnto the Lord and to the glory of his name to liue to doe good This is the end wherefore our life is preserued and continued here on earth and this being the end in our whole â—ife we are euer to be looking vnto this end Of Ministers â—n particular to teach them to spend willingly their whole strength and their life in the worke of their ministerie for the edification of the Church and the furtherance of their faith ouer whom the Lord hath made them ouerseers This is the end also wherefore they are preserued from all dangers and their liues continued vnto their people and this being the end in their whole life they are euer to be looking to this end What shall we say then vnto such Christians in name as liue vnto themselues and vnto their pleasures As would haue euery bodie to serue their turne and care not for others As desire to liue rather to get goods then to do any good For such there are as so liue as if they were to liue vnto themselues and not vnto the glory of God as if the life of others were to be for their good and their life not for the good of any others as if they were to scrape asmuch vnto themselues as they could not to do any good vnto any other Nay I adde further that such there are as so liue as if in their life they were to serue sinne in the lusts thereof as if they were to liue by the spoile and hurt and losse oâ— others as if they were to flie that which is good and to doe that which is euill And surely such are here iustly reproued as men neuer remembring that the continuance of their life should be for Gods glory or rather as men opposing themselues vnto euery thing that may make for Gods glory What shall we say likewise vnto such in the ministerie as feede themselues but not the flocke as seeke their owne and not that which is Iesus Christs as do more harme by their bad example of life then they doe good by their paines in teaching as either for idlenesse or daintinesse or other like reason will not put their hand vnto the Lord his worke to helpe forward the building of his house nay as destroy the faith of some which were to bee builded vp in Christ Iesus Is this the end wherefore they liue in the bodie wherefore their life is prolonged among their people Nay surely this also serueth for their iust reproofe as men abusing that vse which God giueth them of life But on the other side it serueth for the great comfort of all them be they Christians in generall or Ministers in particular whose life serues for the good of the Church For what greater comfort if wee be Ministers can we haue of our life then that by our life the Saints hearts be stablished in the faith the ioy of the faithfull be fulfilled the Church of Christ Iesus be builded the truth of Christ Iesus be maintained the mouth of all gaine sayers be stopped and our people kept a chaste spouse vnto the Lord Or what greater comfort can we haue of our life whatsoeuer we be then that by our life the Lord be glorified the good of our brethren procured and the common-wealth bettered Surely so may the Minister and euery Christian make account that he liueth if hee liue vnto God and to his brethrens
matters of ciuill conuersation he would haue vs to be like minded as in the Lord it may be warranted Let vs therefore beware how we sooth vp our selues in dissenting about matters of lesse moment when we agree in matters of greater importance The more like minded we are in the Lord the more is our conuerâ—ation such as becommeth the Gospell of Christ Let our care â—herefoâ—e be that both in matters of lesse moment and likewise in matters of greater importance we may be like minded â—n the Lord as becommeth the Gospell of Christ But how may we be like minded in the Lord This our Apostle sheweth in the next words and that is 1. If we haue the same loue i. If we loue the same things in the Lord. 2. If we be of one accord i. If we agree in our wills and desires in the Lord. And 3. if we be of one iudgement i. If we agree in one truth of Christ Iesus For these the particulars are as I take it comprised vnder and meant in that generall so that iâ— we thus loue and agree in the Lord then are wee like minded in the Lord and our conuersation in a great part is such as becommeth the Gospell of Christ Because I haue stood long vpon the generall I shall the lesse neede to stand vpon these particulars which in effect haue beene handled in the generall Briefly therefore of these as time will giue leaue The 1. thing then which in these particulars I note is that the Apostle would haue them to haue the same loue the same I say in respect of the obiect that they should loue the same things the same Church the same Gospell the same truth euen as we say that they haue the same faith who belieue in the same Christ Hence then I obserue that if we will be like minded and walke as becommeth the Gospell of Christ theâ— must we loue the same things in the Lord not one one thing and another an other thing but the same things as simply the same things For we may loue the same things and yet be fâ—â— from that loue of the same things which becommeth vs as namely if we loue the same delights of the flesh the same sins or corruptions whatsoeuer but the same things in the Lord and in the loue whereof hee is delighted and well pleased Thus it is commaunded vs euery where in the booke of God that we all loue the same God the same truth the same meanes of our saluation in Christ and generally the same things whatsoeuer they be that belong vnto our peace And the reason of it is plaine For where one loues one thing and another another thing as for example one Christ and another Antichrist when one hateth that which another loueth where euery man loues that which himselfe liketh and scarce two loue the same things what loue can there be nay what distractions must there not needes be nay what desolation are not likely to ensue In the Church of Corinth they loued not the same things but one loued this man another that maâ— and what dissentions bred it in that Church In our neighbor kingdome of France they loue not the same things but one sort loue the light of the word another sort loue darkenesse better then light and what bloud hath it shedde in that kingdome Amongst our selues we loue not the same things in the Lord but one sort loue their pleasures another sort their profits another sort their promotions the fewest sort the things that they should loue and what but a iudgement likely to ensue Nay beloued here is the miserie and like to be the ruine of our Land in our Land wee loue not the same things in the Lord but we loue too many of vs that man of sinne and the poysoned cuppes of the fornications of that whore and too few of vs the simplicitie of the truth of Christ Iesus to speake plainely we loue too many of vs the Pope and his marchandize and too few of vs Christ and his truth we speake not the â—anguage of Canaan but halfe in the speach of Ashdod and halfe in the language of Canaan Hereupon it is that Pope and his adherents conceiue courage against vs to subdue vs and our Land and to make vs a prey vnto their teeth Beloued if we will not for the loue of the Lord and because the holy Ghost hath commanded vs yet for the loue of our owne liues and that we be not made a prey vnto our enemies let vs loue the same truth of Christ Iesus and generally the same things in the Lord. Let vs no longer halt betweene God and Baal Christ and Antichrist religion and superstition but with religious hearts let vs loue the same truth the same God the same things in the Lord that some may be â—ike minded according to Christ Iesus The 2. thing which in these particulars I note is that the Apostle would haue the Philippians to be of one accord i. to â—gree in their wils and desires touching euery thing that is good belong it vnto religion or vnto ciuill life and conuersaâ—ion Whence I obserue another necessarie dutie for vs that we be like minded and walke as becommeth the Gospell of Christ and that is that we agree in our wills and desires in the Lord that vnitie and concord amongst vs bee preserued and maintained To agree in mischiefe we are ready enough neither neede we any to moue vs thereunto For as it is in the Prophet Psal 50. If we see a theefe we consent vnto him and we are partakers with the adulterers we runne with the wicked to doe euill and we easily ioyne hands with the wicked and vngodlie But to bee of one accord in the Lord we are not so easily drawne albeit this be the agreement that the holy Ghost requireth of vs and commendeth vnto vs. Ps 133.1 Behold saith the Prophet how good and ioyfull a thing it is brethren to dwell together in vnity i. to liue together in that concord and good agreement which is acceptable to the Lord. And the more to shew the precious worth of holy agreement amongst the sonnes of God be likeneth it vnto the oyntment prescribed for Aaron which was so sweete that when Aaron was annointed therewith Ex. 30.23 the smell of it was most pleasant vnto all that were by And euen so sweete and pleasant a thing it is to see brethren to be of one accord in the Lord. This is that which is commended in the faithfull in the Acts Act. 4.32 that they were of one heart and of one soule agreeing in their mindes wills desires and affections And where this agreement in the Lord is not there the Lord is not And yet in matters wherein wee differ one from an other how hardly are we brought to bee of one accord in the Lord If we differ in matters of religion either we will not vouchsafe one to talke with an other in them
them so tickled with a vaine desire of glory as to disdaine â—o be like vnto others or to affect singularitie in iudgement â—r any other thing from the rest Whence I obserue that as â—ontention so vaine-glory should bee abandoned amongst Christians nothing should bee done amongst them through â—â—ine-glory they should not in the vanitie of their hearts sinâ—â—e themselues in any thing from the rest so to get glory amongst men aboue the rest neglecting the glory that comâ—eth of God alone Herevnto also maketh that exhortation â—t the Apostle where he saith Gal. 5.26 Let vs not be desirous of vaine-â—lory prouoking one another enuying one another In which place â—â—rst we haue a very plaine prohibition of vaine-glory let vs â—ot be desirous of vaine-glory It is a fault which haunteth euen â—ery good men but saith the Apostle let vs not be desirous of â—aine-glory and then the rather to disswade vs from all desire â—f vaine-glory hee setteth downe two such fruits thereof as â—ewes it to be a bitter grape the one prouoking of one another â—or that men desirous of vaine-glory are wont to prouoke â—thers to emulations and strife that by dissenting from them â—hey may get some glory vnto themselues and the other enâ—uing of one another for that men desirous of vaine-glory are â—ont to enuie and spite others that seeme any way to stand in â—heir light and to be as good as they themselues are So that hence also the reason why wee are to doe nothing â—â—rough vaine-glory is very plaine for when men once grow â—â— that to be desirous of vaine-glory it is not possible that they â—ould as becommeth Christians bee of one accord with oâ—â—ers For then forsooth wee may not be as others either in â—â—dgment or in any thing else nay then we disdeine others â—ay then our thoughts are running on such things as wherein â—e may be singular aboue others Then if we be men of the Church as we are called we must either haue new opinions â—y our selues or some new interpretation by our selues or â—â—me new kinde of defence of some thing by our selues And â—â— we be other men yet some thing or other there must be sinâ—â—ular in vs wherevpon some haue called vaine-glory the veâ—â— mother of heresies and dissensions whereby both Church and Common-weales haue beene ruined So that yee see there is great reason of this caution amongst Christians that nothing be done through vaine-glory Where briefly note this withall that it is vaine-glory that we are not to affect for this glory we may all affect that men may speake well of vs and glorifie God on our behalfe euer as our Apostle professeth that he did where he saith We giue no occasion of offence in any thing that our ministerie should not be reprehended whereby he meaneth that to the vtmost of his power he endeuoured that his ministerie might be magnified and this glory also we may affect so to doe that which we doe as that we may haue praise with God But we are to doe nothing through vaine-glory that by singling our selues from others we may get praise amongst men And yet how many things are done through vaine-glory by many of vs Our first parents were not more ready at Satans suggestion to eat of the forbidden fruit through a vaine desire of glory to be like vnto God then wee their posteritie and children after their owne image are ready through the like desire to doe many things that we should not doe What is it that makes vs goe to Bellarmine and setting a fresh vernish vpon his reasons to set abroch in the Church new and strange opinions What is it that makes vs plead the Popes cause more then we neede and more then is either for the quiet of the Church or hath sound warrant by the word What is it that makes vs disdaine to walke in the old and beaten way 〈◊〉 to seeke out new waies to walke in If it be not through contention is it not through vaine-glory that we may get vs a name I point onely at some things which I had rather you should conceiue with your selues then I speake of them It iâ— vtterly a fault amongst vs that many things are done through contention many things through vaine-glory and good it were that the meanes how this might be remedied were diligently to be thought vpon Now the meanes how this might be remedied are prescribed in the next words by our Apostle let euery man put on meeknesse of minde and in meeknes of minde let euery man esteeme other better then himselfe and then nothing shall bee done through contention or vaine-glory but that c. Where â—irst yee see that humilitie and meeknes of minde is opposed â—nto contention and vaine-glory as a preseruatiue against â—hem and preseruer of that vnitie and concord whereof they â—re the bane Secondly yee see how it is defined to be a verâ—ue whereby euery man not onely men of meaner place and â—ate but whereby euery man of what state or place soeuer he â—e esteemeth other better then himselfe Whence I obserue soueraigne preseruatiue against contentiousnes and vaine-â—lory and so an onely foster-mother of loue concord and â—animitie and that is humilitie and meeknes of minde to â—teeme euery man better then our selues If we our selues would â—e free from these cankred affections of contentiousnes and â—â—ine-glory if we would haue nothing to be done amongst vs â—ther in Church or in Common-weale through contention â—nd vaine-glory if we would haue vnitie loue and concord â—aintained amongst vs then must wee euery man of vs put â—n meeknes of minde and in meeknes of minde euery man of vs â—ust esteeme other better then himselfe be our state and place â—igher or lower better or meaner we must euery man be low â— our owne eyes euery man willingly yeeld vnto another â—nd euery man thinke meanlier of himselfe then of other â—erevpon our Apostle being to exhort the Ephesians to keepe â—e vnitie of the spirit in the bond of peace begins his exhortation â—â—us I therefore being prisoner in the Lord Eph. 4.2 pray you that yee â—alke worthy of that vocation wherevnto yee are called with all â—mblenes of minde and meeknes c. thereby implying that â—mblenes and meeknes of minde is one of the best preserâ—ers of the vnitie of the spirit in the bond of peace and so conseâ—uently one of the best preseruatiues against contentiousnesse â—â—d vaine glorie Which yet will euidently appeare if a little â—e compare the contentious and the vaine-glorious man â—th the meeke and humble-minded man The contentious â—an takes a delight in opposing himselfe against all the humâ—e man doth not willingly oppose himselfe vnto any the â—â—ntentious man will not yeeld the humble man willingly â—eldeth the contentious man standeth stiffely in what hee â—aintaineth be it true or false the humble man easily relenteth from the false and gladly submitteth himselfe vnto the truth the contentious man is in his element when he
making of the ministerie no more but a plaine occupation not to speake I say of these because these are not worthy to liue Of those that doe sincerely preach the Gospell of Christ Iesus are there not many that doe more seeke their owne than that which is Iesus Christs How many are there that doe withdraw their shoulders from this burden as much and as often as they can and take as little paines in this worke as they can And doe not these seeke their owne ease more than that which is Iesus Christs Againe how many are there whose mindes being bewitched with the loue of the world are so carefully occupied about the things of this life that they doe not intend the worke of their ministerie as they should And doe not these seeke their owne profit more than that which is Iesus Christs Againe how many are there that preach themselues rather than Iesus Christ seeking rather their owne praise than that which is of God and studying rather to speake vnto the eare than vnto the heart And doe not these seeke their owne credit and praise rather than that which is of Iesus Christ Againe how many are there which preach Christ rather through strife and enuie than of good will rather in hope of preferment for their paines than of desire to gaine them that heare them vnto Christ rather for any other respect almost than in any zeale of the glory of God And doe not all these seeke their owne rather than that which is Iesus Christs Well it is a fault and a grieuous fault in the Ministers of Christ Iesus in any respect to preferre any thing before the glory and increase of his kingdome whose Ministers they are to seeke either their owne ease or their owne pleasure or their owne profit or their owne honour or any thing else rather or more than the building vp of Christ his Church in faith and in loue and in euery good worke of the spirit Now if this be a fault in them hereby wee are taught what dutie is requisite in the Ministers of Christ Iesus namely so to seeke their owne as that first and principally they seeke that which is Iesus Christs And what is that That is the glory of Christ Iesus the increase of his kingdome the building vp of his Church vnto a spirituall Temple the turning of many vnto righteousnesse the saluation of mens soules This is that businesse which they must first and principally intend and then such other things as may be furâ—herances or at least no hinderances thereunto Our calling and commission is to preach the Gospell of Christ Iesus a woe is vnto vs if wee preach not the Gospell and our Apostle most straitly doth adiure vs vnto this dutie 2 Tim. 4.1 saying I charge thee before God and before the Lord Iesus Christ c. The worke then of our ministerie is the thing that wee haue to looke vnto the thing wherein we must spend our strength and our studie is to doe our heauenly Fathers businesse in begetting men vnto the faith and teaching them the way that leadeth vnto saluation and life euerlasting Wee must not seeke our owne but that which is Iesus Christs Our Sauiour when his mother Mary came and expostulated the matter with him why hee staied behinde them in Ierusalem Know yee not saith he Luk. 2 44. that I must goe about my Fathers businesse Whereby hee plainly teacheth vs that the principall thing wee are to regard is the principall end of our being and calling So that this being our calling and the thing whereunto wee are set apart to preach the Gospell of God wee are by Christ his example to minde this aboue all things else whatsoeuer What then Must a Minister so wholly intend the worke of his ministerie as that he may not care for his familie must he so weyne himselfe from the affaires of this life as that hee may not at all meddle with the things of this life No not so he may and ought to care for his familie 1 Tim. 5 8. otherwise he is worse then an Infidell And againe the Apostle declaring in particular the office of a Minister saith 1 Tim. 3.4.5 he must be one that can rule his owne house honestly hauing children in obedience with all honestie For saith the Apostle if he cannot rule his owne house how shall be care for the Church of God Out of which words yee may obserue the clearing of two points whereof the one is that they may haue house and familie wife and children otherwise how should the Apostle say that the Minister must be such a one as hauing children vnder obedience can rule his owne house honestly The other is that an honest and godly care ouer his owne house and the things that belong thereunto is very requisite in the Minister of Christ Iesus All care then and all seeking of his owne all intermedling with the things of this life is not simply forbid the Minister of Christ but such onely as doth withdraw him from that â—hereon his principall care should be set Hee may seeke his owne so that principally he seeke that which is Iesus Christs for that is the fault here noted that they seeke their owne mâ—re then that which is Iesus Christs and that is the dutie here implied that they ought first and principally to seeke that which is Iesus Christs and then that which is their owne This then is generally to be concluded that neither ease nor pleasure nor profit nor honour nor any thing else should withdraw them from the worke of their ministerie neither in the worke of their ministerie should their eye be set vpon any thing but only vpon the glory of God and the edification of the Church of Christ Iesus and hereon should their zeale be so set that they should be euen eaten vp and consumed therewith The second thing which I note in these words is touching the time when the Apostle noted this fault in the Ministers of Christ It was a fault and a generall fault then in the time of the Apostles in that golden age of the Church when they that were immediately called by Christ Iesus and put apart to preach the Gospell of God taught the wayes of God most perfectly Then euen those Ministers which had beene taught and instructed by the Apostles themselues those whom the Apostles ceased not to put them in minde of their holy calling and of the duties belonging thereunto euen they sought their owne more then that which was Iesus Christs they looked some after their ease some after their profit some after their pleasure some after their honour more than after the high price of their calling in Christ Iesus Which note I doe the rather obserue in particular because of those that are alwayes complaining as of all things in generall that they were neuer worse so of the ministerie in particular that it was neuer worse then now it is For as this is
him now presently and staied him not till either Timothy or himselfe should come vnto them or till hee should certainely know how his matters would go whether he should be deliuered out of prison or no lastly he praieth them to receiue him with gladnesse and to make much of him and such as he is Touching Epaphroditus it appeareth that he was the Minister of the Church at Philippy one that so laboured in the worke of his ministerie as that he approued himselfe very well both vnto the Apostle and vnto the whole Church at Philippy When the Philippians had heard that Paul was taken prisoner at Rome they sent this their Minister Epaphroditus to see him and to carie him some reliefe from them and there to abide with him as it may seeme during his imprisonment and to minister vnto him such things as hee needed Which trust of the Church and duty vnto Paul whilst he faithfully and painefully discharged he fell into a very great and grieuous sicknesse so that he was very neere vnto death euen at deaths doore as we say Yet such was the Lord his mercy towards him neither towards him onely but likewise towards Paul whom his sicknesse had very much affected that he restored him vnto health againe But when hee heard that the Philippians had heard of his sicknesse hee grew full of heauinesse fearing least these two things both Pauls bands and his sicknesse should bring too much griefe and sorrow vnto the Church Being therefore desirous to returne vnto them and againe being very loth and happily not well daring to goe and leaue Paul in prison he was marueilously perplexed what to doe and grew full of sadnes and heauines Which when the Apostle perceiued and vnderstood that the Philippians were much moued at his sicknes he thought it necessarie both for his and their comfort to send him presently vnto them as here he saith I supposed it necessarie c. And this may serue for a generall view of these words Now for a more particular view of these words see how the Apostle least the Philippians should suspect that Epaphroditus had some way not approued himselfe vnto him because he sent him backe before such time as he knew certainely how things would goe with him see I say what great titles he honoureth him withall thereby to witnes vnto them what account he made of him and of his seruice whiles he was with him 1. He calleth him his brother to wit in Christ begotten in one faith by one Gospell vnto one God which is aboue all and through all and in vs all 2. He calleth him his companion in labour as in diuers places hee doth diuers others who laboured with him in the preaching of the Gospel of Christ Iesus and in the building vp of his bodie 3. He calleth him his fellow souldier as also he doth Archippus in the Epistle to Philemon one that fought against spirituall wickednesses as he did and did not onely preach as he did but also suffer troubles and endure manifold tentations as he did 4. He calleth him their messenger whom the whole Church at Philippi sent vnto him to visit him at Rome where he lay in prison for so the word Apostle here vsed in the originall is very well translated in our English Bibles Lastly he saith of him that he was one that ministred vnto him such things as he wanted which I thinke he saith both in respect of that reliefe which he brought vnto Paul from the Philippians and likewise in respect of that great vse which he had of him all the while he was with him Thus then yee see how the Apostle thinking it necessarie to send Epaphroditus home vnto them for such causes as afterwards he mentioneth sendeth him loden with commendations lest happily they should iudge of him at his returne vnto them in any respect otherwise then were meete Now let vs see what notes and obseruations we may gather hence for our vse 1. In the sending of Epaphroditus at this time vnto the Philippians I note the singular great care of the Apostle ouer those whom he had begotten in the faith of Christ Iesus He was now in prison he knew not certainely when or whether he should be deliuered out of prison or no and besides this it seemes that there were very few of the rest that were with him saue he onely and Timothie in whom the Apostle did or could take any great comfort For as we heard a litle before all the rest that were with him surely very many of them sought their owne their owne ease their owne pleasure their owne profit their owne honor c not that which was Iesus Christs not that so much as they sought their owne ease or honour or pleasure or profit or the like Though therefore both Epaphroditus were desirous to goe to them and they likewise desirous to see him yet a man would haue thought here had beene sufficient matter of excuse especially vnto them who ought vnto him not their Minister alone but themselues also Yet such was his loue towards them and such was his care of their comfort that he preferred that before his owne necessitie more regarding their good then his owne neede Now what should this teach vs Surely it should teach euen all the Ministers of Christ Iesus this lesson so to tender their good and their comfort in Christ Iesus ouer whom the Lord hath made them ouerseers as that they should more regard the things that belong vnto their peace then the things that belong vnto their owne estate Yea though they should be offered vp vpon the sacrifice of their faith that is though they should giue vp their liues for an offering vnto the Lord for the confirmation and strengthning of their faith yet should they therein euen be glad and reioyce so that they should not loue their liues vnto the death if so their death might be for a sauing health vnto their people To vrge the necessitie of this dutie or to complaine of the neglect of this dutie though our times require it yet this place is not so fit for it And besides euery where almost our people can tell vs of our dutie and can open their mouthes wide to complaine of our negligence in our dutie But if our care must be such for you that we must care more for you then for our selues what doe yee thinke should againe be your care Surely yee should as new borne babes desire the sincere milke of Gods word your care should be by our ministerie to grow vp in the knowledge of his will and in all obedience thereunto and this yee should more care for then for all the things of this life whatsoeuer Yet care we neuer so much for your sauing health labour we neuer so much to breede the loue of God and of his word in you so to gaine you vnto Christ though we be altogether carelesse in our owne matters and onely carefull that yee may know
wee long not for his presence if he be absent generally wee sorow not for his sicknesse if he be sicke generally wee take no such pleasure either in his presence or in his life Nay rather if he be absent we will wish him farre enough and to tarie long enough and if he be sicke vnto death wee will reioyce and be glad at his death So farre short of these Philippians that were but newly planted in the Church and had but lately embraced the truth of Christ Iesus are wee who haue long enioyed the ministerie of the word and the bright light of the holy word of truth For so they accounted that the Apostle could not haue giuen a greater token of loue of them then to send their minister backe againe vnto them and it was the greatest pleasure and ioy of heart that might be vnto them to see their minister againe thorowly well and in good health And surely if we tooke that ioy and comfort in the word that we ought we would take more ioy and comfort in the Ministers of the word then we doe But how the Ministers of the word are to be accounted of we shall see in the handling of the next verse that followeth It now followeth And I might be the lesse sorowfull In these words the Apostle setteth downe a third cause or reason why hee sent their Minister vnto them with such diligence and speede And this cause respected himselfe For it was that hee might be the lesse sorowfull 1. That howsoeuer his sorowes after this should be some for some other things yet they might bee the â—esse when their ioyes were fulfilled by their Ministers presence and when their Minister should againe bee amongst them to labour amongst them In that then that the Apostle saith not and that I might be without sorow but onely and that I might be the lesse sorowfull Hence I gather this obseruation that the children of God are not much to hope nor greatly to seeke in this life to be quit and ridde of all sorow but it is enough for them if their sorowes be abated and if they haue lesse sorow then they deserue and then they are enabled to beare Ioh. 16.33 In the world saith our Sauiour ye shall haue affliction euen many-causes of sorow and griefe and vexation of spirit For so it is ordained that through many afflictions we should enter into the kingdome of God Act. 14.22 aâ— the Apostle saith And therefore our Sauiour Christ saith againe if any man will come after me let him denie himselfe Luc. 9.23 and take vp his crosse daily and follow mee Daily saith he For as one day followeth an other so one crosse followeth in the necke of an other Wee looke and hope for an holy citie Apoc. 21.4 the new Ierusalem where God shall wipe all teares from our eyes and where there shall be no more death neither sorow neither crying neither any more paine But that citie is not here on earth where we be but Pilgrimes it is in our Counâ—rey in heauen where we shall haue an abiding citie where we shall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen Let vs not therefore looke in this life to be without all trouble or sorow or griefe Let vs rather consider how in this life our whole life is stained with many sinnes and how for our sinnes wee haue deserued not only death euerlasting after this life but troubles also and sorowes vnsupportable in this life And then when we see that we are not onely freed from that death by the death of Iesus Christ and by saith in his name but that our sorowes in this life are much lesse then we deserue let vs reioyce in the Lord and comfort our selues in his mercies that our troubles and sorowes are nothing in comparison of that wee haue deserued And againe let vs consider that howsoeuer our troubles and sorowes and griefes be many yet so onely they presse vs as that we are able to say with the Apostle 2 Cor. 4 8.9 We are affected on euerie side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsaken cast downe but wee perish not c. And then when we see that our troubles and sorowes and griefes are no more but such as the Lord hath enabled vs to beare let vs reioyce in the Lord and comfort ourselues in his mercies towards vs who doth not suffer vs to be tempted aboue that wee be able but giueth the issue together with the tentation that we may be able to beare it For surely these are great mercies of the Lord towards vs that our sorowes are so lessened and abated that they are neither such as we haue deserued neither such but that wee are able to beare them by the power of him who doth strengthen vs hereunto And therefore though in this life we be not quite free from all troubles and sorowes yet let vs account this a great mercie of the Lord vnto vs that wee are lesse sorowfull that our sorowes are lesse then the desert of our sins and lesse then he enableth vs to beare But how was it that the Apostle should be lesse sorowfull by sending their Minister Epaphroditus vnto them because by his presence they should haue occasion to reioyce For as by their heauinesse for their Minister his sorow was encreased so againe by their reioycing for their Minister his sorow would be abated Here then we may obserue another notable qualitie of Christian loue and friendshippe Rom. 12.15 which is to weepe with them that weepe and to reioyce with them that reioyce A rule which the Apostle giueth all Christians to obserue keep from which who so declineth may seem therin to crosse euen nature it selfe For naturally we see that the members of our body are so affected one towards an other as that if one member suffer all suffer with it and if one be had in honour 1 Cor. 12.26 all the members reioyce with it How much more should it be so in the mysticall body of Christ Iesus that they who are ioyned together in one faith and in one baptisme should so likewise be ioyned together in loue and affection one towards an other that the sorow of one should be the sorow of an other and the ioy of one should be the ioy of another But I haue had occasion heretofore to obserue this note vnto you and therewithall the great want of this Christian loue in vs one towards another for that we are so farre from this duty as that we weepe and are sorie one at the prosperitie of another and againe laugh and reioyce one at the calamity of another If either by that or this instruction ye be taught in this dutie then practise it and if either by that or this admonition ye see your want in the performance of
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
whatsoeuer those false teachers told them of circumcision or of the workes of the Law In generall therefore first the Apostle shewes that if hee would haue confidence in the flesh he hath cause enough so that he might if hee would haue confidence in the flesh in these words Though I might c. Secondly he shewes that he hath more cause to trust in the flesh then any of those false teachers haue in these words If any other c. Thirdly hee proues his two former assertions by a particular recitall of certaine â—hings wherein he might reioice in some of which he was not â—nferiour to the best as in circumcision being circumcised â—he eighth day in kindred being of the kindred of Israel in â—ribe being of the tribe of Beniamin in ancientnesse of stocke â—nd linage being an Hebrew of the Hebrewes and in profession being a Pharisie and in others he was before the best as â—n zeale hauing persecuted the Church and in righteousnesse â—hich is in the Law being vnrebukeable Thus yee see the â—orme of the Apostle his proceeding and the diuision of these word into their branches Now touching the meaning of â—hem in more particular sort First in the first generall proposition where hee saith â—hough I might c. the Apostle meeteth with an obiection which happily the false teachers might haue made against â—â—m and it is as if he should thus haue said Though I say that 〈◊〉 reioice in Christ Iesus and haue no confidence in the flesh â—et let no man say that it is because I haue no cause of confiâ—ence in the flesh for I haue cause enough so that if I would I might not only as a Christian haue my whole confidence Christ but also as a Iew haue confidence in the flesh Secondly where he saith in the next generall proposition If any other man c. the Apostle not ambitiously but being forced thereunto by the ambition of others compareth himselfe not only with those false teachers but euen with the best of the Iewes and for cause of hauing confidence in the flesh if hee would he preferreth himselfe before the best of them For it is as if he should thus haue said If any I say not only of those dogges and euill workers but if any other euen of the best of the Iewes thinke that he haue cause of confidence in the flesh that is in any outward thing without Christ I might haue more cause of confidence in outward things if I would then he whatsoeuer he be Thirdly where he saith in the particular recitall of those things wherein he might if hee would reioice that he was circumcised the eighth day the Apostle sets downe his first prerogatiue common to him with other of the Iewes He was circumcised he meanes in the foreskinne of his flesh therefore no Gentile the eighth day therefore hee was no proselyte but a naturall Iew for the proselytes which were those that being Gentiles embraced the Iewish religion they were circumcised after their conuersion vnto Iudaisme but all the Iewes were by the Law circumcised the eighth day So then he was no Gentile or proselyte but a naturall Iew being circumcised the eighth day His second prerogatiue common to him with other of the Iewes likewise was that he was of the kindred of Israel that is not borne of parents that were proselytes and only conuerted vnto Iewes but of parents which were naturall Iewes euen of the seede of Iacob A prerogatiue which the Iewes stood much vpon that they were descended of Iacob who was called Israel because he preuailed with God His third prerogatiue wherein hee was aboue many of the Iewes was that he was of the tribe of Beniamin which his tribe he mentioneth both for the dignitie of his tribe as being the tribe whence Saul the first King of Israel was as also farther to shew himselfe an Israelite whose custome it was to reckon their tribe His fourth prerogatiue wherein hee yet more excelled many of the Iewes was that he was an Ebrew of the Ebrewes whereby hee argues the ancientnes of his stocke and linage Gen. 14.13.10.21.25 as being continued from Abraham called the Ebrew or from Eber of whom the Iewes were called Ebrewes which was before the confusion of tongues at the building of Babel His fifth prerogatiue wherein he yet more excelled the most of the Iewes was that he was by the law .i. by sect and profession a Pharisie Act. 26.5 the sect it selfe being thought the most strait sect of the Iewish religion and they more holy and also more learned in the scriptures then men of other sects His sixth prerogatiue wherein he passed all the rest of the Iewes was his zeale which was so feruent and outragiously hot that he persecuted the Church of God extremely or as it is in the Acts vnto death Gal. 1.13 Act. 22.4.26.10 11. binding and deliuering into prison both men and women punishing them throughout all the synagogues compelling them to blaspheme and giuing his sentence when they were put to death The last prerogatiue here mentioned wherein also he passed all the rest of the Iewes was that touching the righteousnesse which is in the law that is which consisteth in the outward obseruation of those things which the law commanded he was vnrebukeable to wit before men so precisely walking in all the commandments and ordinances of the law as that no man could reproue him as it is also said of Zacharias and Elizabeth Luk. 1.6 This I take to be the meaning of the Apostle thus farre Now let vs see what may be obserued hence for our vse and instruction 1. Here I note the manifold and great arguments which the Apostle had of confidence and reioycing in the flesh euen so many and so great that he might not onely compare with the best of the Iewes but all his prerogatiues considered he might more reioyce in such outward things then might any of the best of them For looke wherein any of the best of them might reioyce whether it were in circumcision or in noblenesse of race or in ancient discent or in dignitie of tribe or in profiting in the Iewish religion therein might he also reioyce and then for zeale he was much more zealous of the traditions of his fathers then were any of the rest being euen madde in zeale against the Christians and likewise for holinesse of life and religious obseruation of the law he walked so well and so precisely as that no man could except against him or reproue him for any thing that way Hence then I obserue the wonderfull wisdome of our good God in his most wise disposing and ordering of all thing for the behoofe and benefit of his Church For to the end that he might bring the Iewes from that vaine confidence which they had in the flesh and from that ouer-weening conceit which they had of their owne righteousnes by the workes of the law vnto confidence in Christ Iesus and
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
more then hee hath put them in minde of but his meaning is that if they thinke not as he doth touching the points mentioned but differ from him in iudgement yet God will also reueale this truth vnto them as he hath done other truths My note hence in briefe is that we are to take heed how we take things vpon the credit of the ancient Fathers The Lord is greatly to be blessed for them and it is with all thankfulnesse to be acknowledged that they by their godly labours haue greatly profited Gods Church But yet their words and the senses which they giue of the Scriptures are to be weighed in the ballance of the Sanctuarie and to be examined according to the Scriptures For this by examination we shall finde that diuers times they misse the meaning of the holy Ghost and sometimes they plainly alter the words of the holy Ghost This place giueth euident witnesse vnto both where both the words are so altered and the meaning so missed by this holy Father as that in both he swarueth from the holy Ghost as before was euidently shewed The more to blame they thâ—â— take a Fathers word for warrant good enough and thinke their plea good if in the exposition of a Scripture or debating of a question they haue the suffrage and liking of one or two Fathers The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in iudgement euen in these points of righteousnesse and saluation He doth not by and by despaire of them or reiect them as heretikes or thunder our sharpe threatnings against them but in all mildnesse of spirit signifieth his hope that God will reueale their errour vnto them that they which now are otherwise minded then he is may be of the same minde that he is But withall we must note what manner men they were with whom the Apostle dealt thus kindly They were no such men as wilfully opposed themselues against the truth or such as were so vtterly bewitched that they would not obey the truth but such as hauing not long since embraced the truth by his preaching were now a little seduced and drawne aside by such false teachers as were crept in amongst them Whence I obserue that we are for a time to beare with the ignorance of our weake brethren and to reteine a good hope of them though they doe not wholly subscribe vnto that truth which we embrace This also our Apostle teacheth vs to doe where he saith Rom. 15.1 We which are strong ought to beare the infirmities of the weake and not to please our selues we which are strong in knowledge in faith in hope or any good grace of God ought â—o beare with such of our brethren as doe yet come short of vs â—n any such grace neither ought we so to please our selues â—herein as to be puft vp in our selues and to contemne others â—ut being lowly in our owne eyes we are to hope that God will â—ake their darknesse to be light and supply what wanteth in â—heir weaknesse And much to the same purpose is that his exâ—ortation where he saith Brethren Gal. 6.1 if a man be fallen by occaâ—ion into any fault yee which are spirituall restore such a one with â—he spirit of meeknesse if a man be fallen by occasion of his â—lesh of the world of the Deuill or of any instrument of Saâ—an into any fault either of doctrine or of manners yee which â—re spirituall yee which are more strongly susteined by the â—pirit of God restore such a one with the spirit of meeknesse â—nd labour to bring him vnto that truth in doctrine or holinesse of life from which he was fallen Which sheweth that we are not to giue ouer for forlorne those that are holden with some error but rather that we are for a time to beare with â—hem and to hope that the Lord will bring them vnto the â—nowledge of the truth And see what great reason there is to moue vs hereunto Did we not all sit in darknesse and in the shadow of death Were we not all ignorant of the waies of God and of the things that belong vnto our peace Yes surely vntill the day-starre euen the sunne of righteousnesse arose in our hearts our mindes were full of darknesse and the way of truth we knew not For as the Apostle saith 1 Cor. 2.14 The naturall man whose vnderstanding is not yet cleared by Gods spirit perceiueth not the things of the spirit of God but they are foolishnesse vnto him Hath then the Lord in his great mercy towards me made my darknesse to be light and brought me to the knowledge of his truth and shut him as yet vp in darknesse and in ignorance Or hath the Lord brought vs both to the knowledge of his truth and hath he suffered him by occasion to fall from the way of truth and susteined me by the strength of his holy spirit And shall I in either of these cases insult ouer him contemne or disdeine him determine or iudge rashly of him to be a forlorne man an Atheist a reprobate Or am I not rather bending the knees of my soule vnto the Lord for his mercies towards me to hope that in his good time he will lighten his vnderstanding that was shut vp in ignorance or raise him vp againe that was fallen and in the meane time to beare with the ignorance of the one and the error of the other Yes my brethren so long as their ignorance of the truth is vntainted with cankred malice against the truth we may hope that the Lord will call them at the sixt or ninth or some good houre and reueale his holy truth vnto them and in the meane time we are to beare with them and to support one another through loue And for this cause the holy Apostles when the word which they preached was vnto them that heard them as water powred vpon a stone yet ceased not to instruct them with all patience hoping that God would reueale the things vnto them which as yet were hâ—â— from their eyes This then should teach vs not to despaire of them vnto whom the Lord hath not yet reuealed some part of his truth nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden but in all godly sort to labour with them prouing if at any time God will open their eyes that they may turne from darknes vnto light from the power of Satan vnto God The Minister is after the example of our Apostle to instruct with all patience them that be ignorant and them that be contrarily minded in that truth of Christ Iesus which hee hath learned and to deale with them to be like minded as he is and if they be otherwise minded yet to labour with them and to hope that God will reueale the truth vnto them Others likewise whose eyes the Lord
be our glorie in all places and the crowne of our reioycing in the day of Christ Iesus So were the Thessalonians vnto this our Apostle as himselfe witnesseth saying What is our hope or ioy or crowne of reioycing 1. Thess 2.19 are not you euen it in the presence of our Lord Iesus Christ at his coming Yes ye are our glorie and ioy And why so 20. Euen because of their effectuall faith and diligent loue and patient hope in the Lord whereof hee spake in the first chapter And so were these Philippians also vnto him as here he witnesseth and why Euen because he had not runne in vaine nor laboured in vaine amongest them And so ye should so abound in all knowledge and in all iudgement and be so filled with the fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God as that ye might be the crowne of our reioycing in the day of Christ that we haue not runne in vaine nor laboured in vaine Otherwise if the more we loue you the lesse we be loued of you againe if the more we labour amongst you and admonish you the more ye harden your hearts and despise vs euen for our workes sake if the more carefull we are to informe your vnderstandings in the truth the more ye stoppe your eares at the voyâ—â— of our charming charme we neuer so wisely if the more we endeauour to beget you in the faith and present you before God blamelesse in that day ye start aside like a broken bow and defile your selues with euery hatefull sinne to be short if we spend our strength in vaine amongst you and for nothing then how can we reioyce in you as in our ioy and our crowne And if not so then how can we come vnto you in these termes of loue my brethren beloued my little children dearely beloued If ye be not ioyned with vs in one faith and in one hope in Christ Iesus how can we speake vnto you as vnto our brethren If the loue of God be not in you indeed how can we speake vnto you as vnto our beloued If ye honor not the Father nor obey his holy will how can we speake vnto you as vnto little children If ye desire not the sincere milke of the Word that ye may grow thereby how shall we say that we long for you when wee are absent from you That therefore we may alwayes come vnto you in such termes of loue as ye desire and as heere our Apostle doth vnto the Philippians let vs not runne in vaine not labour in vaine amongst you but receiue from vs with all gladnesse the word of saluation which is able to saue your soules Be diligent to heare and carefull afterwards to meditate on the things which ye haue heard that as good hearers ye may grow vp in all godly knowledge of Gods will and in all holie obedience thereunto and that ye may say with the Prophet O Lord I haue hid thy word within my heart Psal 119.11 that I might not sin against thee Let the word of Christ dwell in you plenteously in all wisedome Philip 1.9.10 that ye may abound yet more and more in knowledge and in all iudgement that ye may discerne things that differ one from another that ye may be pure c. Follow after the truth in loue and in all things grow vp into him which is the head 〈◊〉 is Christ that as at this day we greatly reioyce to see the forward and willing mindes of many of you to come vnto the house of God and to heare those things that belong vnto your peace so our ioy may be fulfilled daily more and more and ye may be the crowne of â—ur reioycing in the presence of our Lord Iesus Christ at his coming And if at any time we vse sharpenesse of speech know this that it is for their sakes that obey not the truth that we may reclaime them from wandering out of the right way wherein they should walke And if the hurts of our people may be healed onely by applying gentle medicines without cutting and launcing their sores onely by pouring suppling oyle without pouring vineger into their wounds let no man thinke that we will vse sharpnesse of speech In a word this is our desire to present you pure and blamelesse in that day not hauing spot or wrinckle or any such thing Be ye filled with knowledge and loue and the fruites of righteousnesse that ye may be our ioy and crowne now and in the day of Christ The second thing which I note is the Apostles exhortation together with the reason thereof His exhortation is that the Philippians would stand and continue without shrinking fainting sliding or starting aside in the knowledge and faith of Christ Iesus rooted in him and stablished in the faith so as hitherto they had done and as now they had bene taught by example in his owne person renouncing all confidence in the flesh and in things without Christ and reioycing onely in Christ Iesus The reason of this his exhortaâ—ion vnto this perseuerance is because he would not haue them entangled with those euill workers of the concision which minded earthly things and whose end is damnation but would haue them followers of him and such as he is whose conuersation is in heauen c. Therefore so continue c. This exhortation then implying a dutie for vs hence I obserue a necessarie dutie for all Gods children which is perseuerance and continuance in the faith and truth of Christ Iesus so as we haue bene taught out of the Gospell of Christ Iesus A dutie much yet neuer too much vrged considering how many after they haue put their hand vnto the plough looke backe after they haue begunne in the Spirit Iohn 15.4 1. Cor. 16.13 end in the flesh Abide in me saith our Sauiour and I in you Stand fast in the faith saith the Apostle to the Corinthians â— Tim. 3.14 And vnto Timothie Continue saith he thou in the things which thou hast learned and art perswaded thereof knowing of whom thou hast learned them And of all the Apostles we reade that still they exhorted all the Churches euerie where to continue in the grace of God Acts 11.23.13.43 and with full purpose of heart to cleaue stedfastly vnto the Lord. For what shall it profite vs to haue tasted of the good word of God and by the hearing of the Gospell preached to haue come to some knowledge of the Lord and of the Sauiour Iesus Christ if afterward with the Church of Ephesus wee forsake our first loue and make not an end of our saluation with feare and trembling Iohn 8.31.32.15.4 If ye continue in my word saith Christ to the Iewes that beleeued in him ye are verily my Disciples and shall know the truth and the truth shall make you free But as the branch cannot beare fruite of it selfe except it abide in the Vine no more
out of my band My Father which gaue them me 29. is greater then all and none is able to take them out of my Fathers hand Hath not he prayed for them whom the Father hath giuen him Ioh. 17. that they may be one with him that they may be kept frō euil that they may be sanctified through the truth And doth not Iohn say that whosoeuer is borne of God sinneth not 1. Joh. 3.9 namely that sinne that is vnto death so that he fall away finally from God Men may haue tasted of the good word of God and come to some knowledge of the Lord Iesus Christ and yet fal way but they that haue truly tasted of the powers of the world to come shall be euen as the mount Sion which may not be remoued but standeth fast for euer Why then doth the Apostle exhort vs to continue in the Lord if it be sure that we shall continue in the Lord It is to remoue from vs carnall securitie and to teach vs to depend on the Lord by whom we continue in his faith feare and fauour To conclude this point therefore as the Apostle here speaketh vnto the Philippians so say I vnto you Continue in the Lord euen in the faith and knowledge of Iesus Christ so as ye haue bene taught in Christ Iesus Let it neuer be said to you as it was to the Galatians Ye did runne well who did let you that ye did not obey the truth But as ye haue begun to loue and like the truth so continue to walke in the truth that when Christ Iesus shall come in the clouds of heauen ye may be the crowne of our reioycing and that ye may also appeare with him in glorie LECTVRE LXXVI PHILIP 4. Verse 2. I pray Euodias and beseech Syntyche that they be of one accord in the Lord. 3. Yea I beseech thee faithfull yoke-fellow c. NOw follow certaine particular exhortations vnto particular and priuate persons touching some discord fallen out amongst them In the second verse his request is vnto Euodias and Syntyche that they would be of one accord in the Lord. What Euodias and Syntyche were it is not certaine neither are they mentioned elsewhere in the Scripture Like it is by this place that they were two women of good note and such as had much stood with Paul at his first planting of the Church at Philippi But now it seems they were at oddes whether the one with the other or both with the rest of the Church and whether about matters of faith and religion or about ordinary matters of common life it is not certaine This we see the Apostle would gladly compose the strife and therefore he exhorteth them to be of one accord in the Lord that is of one mind and one iudgement in the things of the Lord betwixt themselues and with the Church If we vnderstand that they differed in matters of faith and religion or if we vnderstand the words in generall of what dissensions soeuer then the exhortation is that laying aside all debates and dissensions they would be of one accord in the Lord that is they would dwell together in such vnitie as is pleasing to the Lord. I pray Euodias and beseech Syntyche c. It followeth Yea and I beseech thee c. In this verse the Apostles exhortation or request is vnto his faithfull yoke-fellow that he would be a meanes to compose the strifes of Euodias and Syntyche with this reason implied because they were women which had laboured with him when he preached the Gospell at Philippi nor with him onely but with Clement also and with diuers others which labored with him in the same work whose names are written in the booke of life What this faithfull yoke-fellow was whom he maketh this request vnto it is not certaine Much disputation there is who it should be Like it is that it was some speciall man that preached the Gospell purely and sincerely there with him at Philippi Him he requesteth to helpe those women namely Euodias and Syntyche How to helpe them Namely to order their matters and to compose their strifes whatsoeuer they were And why should he do so That which the Apostle addeth seemeth to be added as a reason to moue his faithful yokefellow to help them and to compose their strifes for they laboured with him in the Gospell that is when the Gospell was first preached by him at Philippi they laboured yea and euen stroue for so the word signifieth putting themselues in hazard for the hearing of the Gospell preached and for the defence of the Gospell For in the Acts mention is made of women among whom was Lydia that came together to a place besides the riuer Act. 16.13 not daring as it may seeme to haue their assemblies in the citie of Philippi and there heard the word at Pauls mouth These two women it may seeme were two of them of whom the Apostle for that cause saith that they labored and stroue with him in the Gospell he being willing to preach and they desirous to heare when there was great danger for both and they standing much in his defence when he was much contradicted Neither doth he commend them to haue laboured with him alone in the Gospel but with Clement also and with other his fellow-labourers which laboured with him in the worke when the Gospel was first preached at Philippi Who this Clement was it is not certaine as neither who these his fellow-labourers were Silas it is like by that place in the Acts was one Ministers of the Gospell they were which ioyned their labours with Paul to the gathering of the Church at Philippi whose names though they were not written by him in this Epistle yet he saith that they were written in the book of life Whereby he meaneth that their life was as certainly sealed vp with God as if their names had bene written vp in a booke to that purpose For the speech is borrowed from the maner of them that bill the names of them in a booke whom they haue chosen into their seruice whom then they know to be theirs because they haue their names billed in a booke So God knoweth who are his as certainly as if their names were written in a booke and their life is as surely sealed with him as if their names were registred to that purpose The summe then of the Apostles reason is this these women for their labour with him and other his fellow-labourers in the Gospel were worthy that he should do this for them and therefore he requests his faithful yoke-fellow that he would help them compose the strifes which were either betwixt themselues or betwixt them and the Church there And let this suffice to be spoken touching the scope of these particular exhortations and the meaning of the words in them both Now let vs see what notes we may gather hence for our further vse First then in the person of Paul I note his
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
ten for one that neuer praise the Lord for his mercies May not the Lord now take vp the complaint of Malachie and say A sonne honoreth his father and a seruant his maister If I then be a Father where is mine honour And if I be a Maister where is my feare May he not say An holy nation worshippeth their God and good children honour their father If I then be your God where is my worship If I be your Father where is mine honour I doubt not but there are who with the Prophet say Thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But is it one of ten Nay might we not go into a citie and with Abraham beginne at fiftie and come downe to ten and yet not finde ten such there We haue certaine words of course which we vse as to say God be blessed God be praised I thanke God I praise God but commonly they come but from the lippes It is not with vs as it was with Marie that we can say My soule doth magnifie the Lord Luke 1.46 and my spirit reioyceth in God my Sauiour For though we blesse God with our mouthes yet do we dishonour him in the wayes of our liues If ye say with them in Malachie Mal. 1.9 Wherein haue we despised thy name wherein haue we dishonoured our God I tell you in that ye haue profaned his holy Sabboths And if ye say vnto me Wherein haue we profaned them I tell you out of the Prophet In that therein ye haue done your owne wil and not the wil of the Lord For not to speake of your absenting of your selues some of you from your Churches on that day when ye should come thither as it were to his Schoole there to heare his voice to learne his most holie will and to be instructed in the things that belong vnto our peace not to speake of your fruitlesse and vnnecessarie talking on that day in your houses or at your doores or as ye walke abroad when ye should either meditate with your selues or conferre with others of the things that ye haue heard at the Church out of the word not to speake of your running vp and downe with your wares of your selling of your wares euen in open shop and of doing the workes of your calling on the Sabboth day when ye should be either preparing your selues in all holie reuerence to the hearing of the word or else be present in the congregation at the hearing of the word or else be meditating or conferring of the things that ye haue heard not I say to speake of these and many such like things whereby the Lord his Sabboths are profaned in that your owne wil is onely done and the Lord his wil neglected what wil ye say vnto piping and dancing and drinking and lording and ladying and may-gaming on that day Is this the Lord his will or is it your owne will Nay is it not to oppose your selues against his will He requires of you on that day to do his will and not your owne will but ye do your owne will and not his will Can ye pleade ignorance in this behalfe Nay ye haue bin taught what is his will for this day and that this is not his will but as much repugnant to his will almost as can be And therefore is your sinne the greater because being taught in these things ye haue refused to hearken and to obey and chosen rather to follow the wayes of your owne heart O but ye tooke onelie the euening vnto these delights Yea but the euening is a part of the Lords day wherein he looketh to be serued as well as ye looke to be serued by your seruants on the working daies in the euening The whole day is to be consecrated vnto the Lord so that that whole day we ought to employ either in an holie preparation to his seruice or in hearing or reading or meditating or conferring of the holie word of God and not otherwise What no honest recreations and delights lawfull on that day First these whereof we now speake are not such but vnhonest and vngodly Secondly for those that are such it is doubted whether they be lawfull on that day For if worldly but necessarie duties be forbidden when we should attend on the Lords worke because we cannot be wholly occupied in both much more things which seeme but for pleasure are then to be abandoned Beloued being occasioned at this time to speake of our dishonouring of God whom we ought to praise and honour alwayes and in all things I haue instanced onely in this one point of our dishonouring of God both because the profanation of the Sabboth is one of the greatest dishonours of God and one wherein we too too much and too too grossely offend Nehe. 13.18 Did not your fathers said Nehemiah to the rulers of Iudah breake the Sabboth and our God brought all this plague vpon vs and vpon this citie yet ye increase the wrath vpon Israel by breaking the Sabboth Consider your owne waies in your hearts and be thinke your selues well whether amongst other our sins the breaking of our sabboths haue not broght heauy plagues vpon vs. And do ye yet increase the wrath vppon Israel by breaking his Sabboth Marke well what I say and the Lord giue you a right vnderstanding in all things The Lord is alwayes and in all things to be honoured and praised Let vs not in this or any other thing dishonour his holy Name Let vs in all things glorifie God through Iesus Christ and let vs alwayes haue that Song in our mouthes Praise and glorie and honour and thankes and power Apoc. 7.12 and might be vnto our God for euermore Amen And as our Apostle concludeth this his Epistle with praise vnto the Lord so let vs remember to praise God euen our Father for that it hath pleased him so often to assemble vs together to heare a great part of it opened vnto vs and thence to be instructed in the things that belong vnto our peace The beginning of this worke was his worke and the continuance of it is his worke vnto him therefore euen God our Father be praise for euermore Amen Salute all the Saints c. Now in the end of this Epistle the Apostle addeth salutations from himselfe and others vnto the Philippians which manner also he vseth almost in the end of all his Epistles And first he remembreth his owne salutations vnto them saying Salute all the Saints c. Secondly he remembreth the salutations of his brethren and fellow labourers in the Gospell vnto them saying The brethren c. Thirdly he remembreth the salutations of all the rest of the Saints that were at Rome vnto them saying All the Saints c. Lastly he shutteth vp all and sealeth as it were his letter with that vsuall prayer which he vseth both in the beginning and in the end of all