and set his affection on the things which are aboue Doth the cruell oppressor leaue off to grinde the faces of the poore and beginne to be mercifull Doth the vsurer leaue off to lend his money vpon vsurie and beginne to lend freely Doth the swearer leaue off to sweare and beginne to feare an oath Doth the filthy whore-monger and adulterer leaue off his vncleannesse and beginne to liue chastly Doth the contentious person leaue off to brawle and contend with his neighbour and beginne to loue quietnesse Doth the drunkard leaue his drunkennesse and beginne to liue soberly c. Doth any prophane and wicked person leaue off his prophanenesse and wickednesse and beginne to liue righteously and godly in this present world Nay so farre are wee from dying vnto sinne and liuing vnto God that contrariwise wee liue vnto sinne in sinne and wee are dead in respect of the life of God If wee would denie it yet doe the iudgements of God testifie it vnto our faces Hath not the sword beene shaken against vs by the hand of a cruell and mercilesse enemie now a long time Hath there not beene cleannesse of teeth in all our cities scarcenesse of bread in all our places euen a great dearth and famine throughout this whole land now a long time Hath not grieuous sicknesse and mortalitie great plagues and strange diseases taken away many thousands of our people And is not the hand of the Lord still stretched out against vs Doe not dearth and famine on one hand and sicknesse and mortalitie on another hand still deuoure our people And are not these the messengers of Gods fierce wrath against vs for our sinnes Yes certainly euen for our sinnes and iniquities are all these things come vpon vs. And because he hath smitten vs and wee are not healed because hee hath laid his punishing hand vpon vs and wee haue not turned from the wickednesse of our wayes vnto him therefore his wrath is not turned away but his hand is stretched out still No man knoweth the vertue of Christ his death or careth to know it but euery man walketh after the wayes of his owne heart and drinketh iniquitie like water No man knoweth the vertue of Christ his resurrection or careth to know it but euery man in stead of rising vp vnto holinesse of life riseth vp to eat drinke and play and therefore doth the hand of God lie still so heauie vpon vs. O my brethren at length let vs follow the counsell of the Apostle let vs mortiâ—â—e our earthly members fornication vncleannesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie and let vs bring forth the fruits of the spirit Let vs crucifie the flesh with the affections and the lusts and walke in the spirit Let vs put off the old man which is corrupt through the deceiueable lusts and let vs put on the new man which after God is created in righteousnesse and true holines For this let vs all know that whosoeuer in this life dieth not this death which is vnto sinne no man shall deliuer his soule from the hand of the second death after this life and whosoeuer hath not his part in the first resurrection which is from sinne vnto righteousnesse he shall haue no part in the second resurrection which is vnto glory and life euerlasting And such as doe know and feele in themselues the vertue of Christ his death and resurrection them I exhort in the bowels of Christ Iesus that with the Apostle they desire and labour to know and to feele this vertue in themselues daily more and more Stand fast against all the assaults of the deuill and quit your selues like men embrace holinesse and follow after righteousnesse While yee liue the flesh will rebell against the spirit but striue daily more and more to subdue the flesh vnto the spirit Consider with your selues with all godly care what sinne it is that most doth haunt you couetousnesse or licentiousnesse or pride or hatred or swearing or lying or the like and fight against that labour daily more and more against that seeke daily more and more to crush that in the head Againe consider with your selues what good thing yee are too dull and slacke vnto hearing of the word or liberalitie to the poore or patience in aduersitie or the like and labour daily more and more vnto that follow daily more and more after that seeke daily more and more after that In a word stirre vp euery good grace of God in you and refraine your feet from euery euill path that ye may know and feele in your selues the vertue of Christ his death and resurrection and doe this daily more and more that ye may feele in your selues this vertue daily more and more The second thing which here I note is from what root this knowledge of the vertue of Christ his death and resurrection issueth and springeth and that is from the righteousnes of faith for still wee must remember that these foure last vantages whereof the Apostle speaketh doe so follow the renouncing of all our owne workes and the reioicing only in Christ Iesus as that they all issue from the first vantage that we haue thereby namely from the righteousnesse of Christ through faith Whence I obserue that only they that are iustified by the righteousnesse of Christ through faith doe feele in themselues by the powerfull operation of the holy Ghost the vertue of Christ his death and resurrection whereby they die vnto sinne and liue vnto God in righteousnesse and true holinesse And to this the Apostle seemeth to giue witnesse where hee saith that our hearts are purified by faith Act. 15.9 for it is as if hee should haue said wee are purified and purged from dead workes to serue the liuing God but how is it It is by faith in Christ Iesus So that the Apostles meaning is that only they that are iustified by faith in Christ Iesus are purged from dead workes to serue the liuing God For if this purification bee by faith then only they that haue faith are thus purged So our Sauiour also saith Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the vine no more can yee except yee abide in mee Whence it is most plaine that they onely that are ingrafted into Christ Iesus by a true and liuely faith in him whereby they take hold of his righteousnesse bring forth the fruits of the spirit dying vnto sinne and liuing vnto God in newnesse and holinesse Why is it then that there is so little knowledge amongst vs of the vertue of Christ his death and resurrection The reason is only the faithfull children of God know it The rest they haue no root in themselues they want that true and liuely faith whence such knowledge should spring Let this then serue to rowse vs out of the dead sleepe of sinne and to awake vs vnto righteousnesse That the death and resurrection of Christ worke no
be rich in good works as we are to liue righteously in this present world so we are to be filled with the fruits of righteousnes that in our whole spirit soule and body throughout our whole life the fruits thereof may appeare We cease not to pray for you saith the Apostle to the Colossians Col. 1.9 10. and to desire that yee might be filled with knowledge of his will in all wisdome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all things being fruitfull in all good works The words are much like to these of our Apostle wherein yee see he saith he praied for them vnto the Lord that they might be filled with the knowledge of his will in all wisdome and spirituall vnderstanding to the end that they might walke worthy of him and please him in all things and be fruitfull in all good works giuing them and in them vs thereby to vnderstand that we are to walke worthy of the Lord therefore to please him in all things that we are to please him in all things and therefore to be fruitfull in all good works like good trees bringing forth much fruit vnto the glory and praise of God Againe he that abideth in me Joh. 15 5. saith our Sauiour and I in him the same bringeth forth much fruit and herein saith he is my father glorified 8. that ye beare much fruit In which place our Sauiour likeneth him selfe vnto the vine and his disciples and children vnto the branches of the vine Now how shall wee know that wee are branches of the vine Christ Iesus If wee beare much fruit in him if we will glorifie the Father if we will know that we abide in Christ Iesus and that he abideth in vs if we will know that we are branches of the true vine Christ Iesus wee must not be like vnto the figge tree that bare no fruit but onely leaues but we must beare fruit and much fruit and much fruit in Christ Iesus It is not here a grape and there a grape here a cluster and there a cluster that will serue the turne but we must beare much fruit neither is it wilde grapes and fruit in the flesh that we must beare but wee must beare much fruit in Christ Iesus we must be rich in the fruits of the spirit rich in good works And this was it that was commended in that vertuous woman Tabitha that shee was full of good works Act. 9.36 and almes which shee did Whose example we may not passe ouer with a bare reading or hearing of it without making farther vse of it then to know that it was so but we must know that it was written for our learning to admonish vs that as she was so we should be full of good works and almes deeds of good works in generall and of almes deeds in particular But what is the reason that we should be filled with the fruits of righteousnes We haue already heard many reasons as that we may please the Lord in all things for so we doe please him in all things Col. 1.10 if we be fruitfull in all good workes Againe that wee may glorifie God the Father Joh. 15.8 for herein is the father glorified if we beare much fruit 5. Againe that we may know that we abide in Christ and Christ in vs for he that abideth in Christ and Christ in him the same bringeth forth much fruit Againe that there may be none vnrighteousnes in vs for so shall we be free from vnrighteousnes if we be filled with the fruits of righteousnesse Againe because we our selues should be as good trees the planting of the Lord trees of righteousnes Esay 61.3 â—s the Prophet speaketh for so shall we be knowne to be good trees if we bring forth good fruit and the more good fruit that we beare the better trees we shall be That therefore we may be trees of righteousnesse wee should be filled with the fruits of righteousnes that we may be the planting of the Lord we should bring forth much fruit in the Lord that we may be as trees planted â—y the water side we should alwaies bring forth fruit in due season All times of the yeare our boughes euen the boughes of our spirit soule and bodie should be full of the fruits of the spirit of the fruits of repentance of the fruits of holinesse of the fruits of righteousnes The trees of the garden haue their seasons to beare their fruit and in their seasons they doe not alwaies take but all times are due seasons for our bearing of fruit and at all times our trees should be so well taken that their tender â—oughes should be euen loden with fruit Here then first beloued take a caueat to beware of them that tell you that we make no reckoning of good works that all our preaching is of an idle and dead faith that we are afraid in our Sermons to make any mention of good works and that when we mention them either we condemne them or speake so coldly of them as if there were no worth at all in them Let your owne eares witnesse what we preach vnto you and whether they do not most vntruly slander vs that thus speake of vs. What more doe we beat vpon and vrge then that yee may be pure that ye may be without offence vntill the day of Christ that yee may be filled with the fruits of righteousnesse and abound in euery good worke Answere them therfore out of your owne knowledg tell them that they are of their father the deuill who is a lier and the father thereof Yee your selues know it and therefore may boldly speake it Secondly let this be as a spurre to pricke vs forward and to stirre vs vp to euery good worke For should we be filled with the fruits of righteousnes and abound in euery good worke How is it then that we are so barren in good works like vnto the heath in the wildernes that bringeth forth no fruit that is good Abound in works we doe but it is in the sinfull works of the flesh not in good works of the spirit and full of fruits we are but it is of the fruits of vnrighteousnes maliciousnes crueltie oppression and the like not full of the fruits of righteousnes If there be here and there a cluster of grapes as in the gathering after the vintage if wee doe some things well though they be nothing in comparison of the euill that we doe if after we haue runne at ryot a long time at length we haue some fruit in holinesse if in the moderation and gouernment of our affections and actions we doe more sauour of the spirit then in the common course of the world men doe then we thinke well of our good works and count our selues such as haue well profited in the schoole of Christ But to vrge vs to be filled with the fruits of righteousnes to be
we are iustified before God Thirdly let this teach vs how to examine our workes whether they be good or no. Are they the fruites of righteousnesse Do they proceed from a true and liuely faith in Christ Iesus Is the fountaine pure whence they spring and their end good whereunto they tend Then bee bolde they are good workes Otherwise if there bee no such warrant for them seeme they neuer so good yet they are not good Examine but our works according to this rule and surely we will not all of vs be found full of good workes The third thing which here I note is that the Apostle saith that these fruites of righteousnesse wherewith hee would haue the Philippians filled are by Iesus Christ Whence I obserue the Author of euery good worke in vs and that is Christ Iesus by the grace of his holy spirit 2 Cor. 3.5 for as the Apostle saith We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Now if of our selues we be not sufficient to thinke a good thought but that must onely be suggested by Gods spirit then how shall wee bee sufficient of our selues to doe any thing that is good Nay our Apostle tels vs in the next Chapter 13. that it is God which workes in vs both the will and the deed euen of his good pleasure Neither thought of the heart nor affection of the will nor worke of the hand but if it be good it is by the operation of the holy spirit in vs. Nay take an argument euen from hence Good workes they are the fruites of righteousnesse Now doth the fruite of a tree bud or grow by the labour or skill of man Nay hee planteth and watereth but God onely giues the fruite in due season Right so it is not in man to doe that is good but if he doe that is good it is of God Worke of himselfe he may and to worke that which is euill hee is too proane of himselfe but if he worke any thinke that is acceptable vnto God it is wholly by the spirit of God And why That God may be all in all and that he may haue the glorie of all Let this sufficiently warne vs to beware of them and arme vs against them that would perswade vs that wee are able of our selues to doe that is good at least if wee be holpen by grace If wee thinke or will or doe any thing that is good whatsoeuer fruite of righteousnesse it is that is in vs it is by Iesus Christ not of our selues for then we had wherein to reioyce in our selues but only of his good pleasure that by his good spirit worketh it in vs. This our Apostle telleth vs and this wee learne from him and if any man preach vnto vs or teach vs otherwise then this that wee haue receaued let him bee accursed Secondly let this teach vs vnto whome all praise is â—ue for whatsoeuer good is in vs. Whatsoeuer good is â—n vs it is by Iesus Christ So that our song is alwaies to â—e as the song of the Angels in the Apocalips Praise Apoc. 5.13 and honour and glorie and power be vnto him that sitteth vpon the â—hrone and to the lambe for euermore His name is to bee blessed and the power of his spirit is to bee acknowledged in whatsoeuer good in whatsoeuer good worke is wrought in vs. The last thing which here I note is touching the end of good workes which as they are by Iesus Christ as the author and worker of them in vs so they are to be done to the glorie and praise of his name Whence I obserue vnto what end our workes must be done if they be good and that is vnto the glorie and praise of God Ye know that of the Apostle where hee saith Whether yee eate 1 Cor. 10.31 or drinke or whatsoeuer ye doe doe all to the glorie of God As also that of our Sauiour where he saith Matth. 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen And that of Peter 1 Pet. 2.12 where he saith Haue your conuersation honest amoÌ„g the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation By which and many other places which might be alleaged to this purpose it appeareth that the end whereunto our workes if they bee good must bee referred must be the glorie and praise of God that thereby he may be glorified both by vs and by others which see our good workes Here then first we learne not to credite any that shall tell vs that any action of any vnregenerate man can be good For what is the end of such men in their actions Is it the praise and glorie of God Nay it is their owne praise and the praise of men which they seeke after in all the most glorious things that they doe But hence wee learne that so our workes are good works if they be by Iesus Christ vnto the glorie and praise of God Secondly hence we learne that the end of our good workes is not to be that thereby we may merite heauen but that thereby God may bee glorified Nay if our workes bee thereby to merite heauen they cannot be to the glorie and praise of God For how much so euer is giuen to merite so much is taken from the glorie of God Either therefore we must renounce all merite or else whatsoeuer we say our workes are not to the glorie of God Thirdly this teacheth vs whatsoeuer we doe to do it to the honour and praise of God Let this therefore bee our end in all that euer wee doe that thereby God may be glorified and let vs know that so onely that which we doe is good if we do it to this end LECTVRE XIII PHILIP I. Verse 12. I would yee vnderstood brethren that the things which haue come vnto me are turned rather to the furthering of the Gospell 13. So that my bands in Christ are famous throughout all the iudgment hall in all other places 14. Insomuch that many of the brethren in the Lord are boldened through my band and dare more frankly speake the word WE haue spoken of the Apostles exordium or entrance to his Epistle and therein of such things as whereby he testified his loue towards the Philippians thereby to winne their attention vnto him and likewise of such obseruations as that scripture offered together with such vses and instructions thence as seemed most behouefull for 〈◊〉 Now in the rest of this chapter is set downe the Apoâ—â—les narration Wherein first he tells them of his preâ—â—nt state how at this present when he wrote vnto them â—atters stood with him and this he doth from vers 12. 〈◊〉 19. Secondly hee tells them for hereafter what his â—ope is namely that
by the righteousnesse of Christ Iesus whose whole obedience in suffering death and fulfilling of the Law shall bee the couering of our sinnes and the cloke of our righteousnesse And let it teach vs to iudge all our workes in respect of that righteousnes whereby we are made righteous before God to be but losse and dung that we may be found in Christ not hauing our owne c. O Lord our God as thou hast vouchsafed to instruct vs in our true righteousnesse so vouchsafe by a true and liuely faith in thy sonne Christ Iesus to make vs partakers of that righteousnes Iudge not O Lord in that day by our own righteousnesse which is full of vnrighteousnes and vncleannesse but passing by our sinnes and our iniquities accept the righteousnes of thy sonne Christ Iesus for our vnrighteousnes that we being clothed with his righteousnes may be of the number of those vnto whom it shall be said Come yee blessed of my Father c. LECTVRE LVII PHILIP 3. Vers 10. That I may know him and the vertue of his resurrection c NOw the Apostle goeth forward and sheweth other reasons why he renounced all his owne merits as losse and dung and reioyced only in Christ Iesus 1. as we haue heard he did so that hee might gaine the righteousnesse of Christ by faith that was the first and principall gaine that he reckoned vpon by doing so 2. He did so for other aduantages that he reckoned vpon by doing so as â— he did so that he might know Christ 3. That he might know the vertue of his resurrection 4. That hee might know the fellowshippe of his afflictions and be made conformable vnto his death 5. That he might attaine vnto the resurrection of the dead What is the reason then why the Apostle hauing cause of confidence and reioycing in the flesh and in things without Christ doth renounce all things without Christ and reioyce only in Christ Iesus The reason is because reioicing in the flesh and in things without Christ is vnprofitable and hurtfull and contrariwise the renouncing of all things without Christ and reioycing onely in Christ Iesus is most profitable Why what profit comes thereby 1. Christs righteousnesse which is by faith 2. The knowledge of Christ 3. The knowledge of the vertue of his resurrection 4. The knowledge of the fellowshippe of his afflictions c. 5. The attaining vnto the resurrection of the dead All these vantages the Apostle reckoned vpon to follow his renouncing of all things without Christ and his reioycing onely in Christ Iesuâ— For so he saith that he iudgeth all things losse and dung that he may winne Christ and may be found in him c. as if these things could not be vnlesse he should do so All which vantages doe so follow the renouncing of all confidence in the flesh and reioycing onely in Christ Iesus as that these foure last doe issue and spring out of the first For being iustified by faith in Christ Iesus wee know Christ we know the vertue of his resurrection c. These being fruits issuing and growing out of that righteousnesse which is through the faith of Christ Thus much for the generall drift and meaning of these words Now for the more particular opening of these words wee must know that by the knowledge of Christ is here meant not such a knowledge as wherby we are able to talke of Christ of his birth of his life of his doctrine of his death and passion c. but such a knowledge as whereby we feele and proue in our selues and in our owne soules that hee is indeed our redemption our reconciliation our saluation and whatsoeuer else we haue heard or read or belieued of him in the Scriptures not a contemplatiue knowing knowledge of Christ but a liuely and experimentall knowledge of Christ in our owne soules Againe by the vertue of Christ his resurrection the Apostle meaneth that regeneration i. that dying vnto sinne and liuing vnto righteousnesse which is wrought in vs by the power of his resurrection 3. By the fellowshippe of Christ his afflictions the Apostle meaneth that partaking which Gods Saints haue with Christ of his afflictions for the glorie of Christ and the good of the Church and their owne conformitie vnto the death of Christ Lastly by attaining vnto the resurrection of the dead the Apostle meaneth that eternall weight of glory in the heauens which onely they obtaine that in this life know Christ by experience in their owne soules and by the power of his death and resurrection die vnto sinne and liue vnto righteousnesse and constantly endure such afflictions as the Saints of God are partakers of that so they may be conformable vnto the death of Christ who was consecrated through afflictions The summe of all is this the Apostle tells the Philippians that he hath no confidence in his merits or workes but onely reioyceth in Christ Iesus that so he may be iustified before God by Châ—ist his righteousnesse and that being iustified by his righteousnesse through faith in his name he may know Christ by a liuely feeling of him in his owne soule and may by the power of his resurrection die vnto sinne and liue vnto righteousnesse and may constantly with Gods Saints suffer such afflictions as Christ hath suffered and may be made conformable vnto Christ his death and at length may be receiued into that glory which is prepared to be shewed in the resurrection of the iust Thus then yee see that both these are the fruits of the righteousnesse of faith and that both the righteousnesse of faith and these fruits issuing out of it are all vantages which the Apostle counteth he hath hy renouncing all confidence in the flesh and reioycing onely in Christ Iesus Now let vs see what obseruations we may gather hence for our vse That I may know him This is one end wherefore the Apostle would bee found in Christ hauing his righteousnesse through faith and consequently wherefore he renounced all his owne merits and works and onely reioyced in Christ Iesus euen that he might know Christ For why iudged he his owne righteousnes to be but losse and dunge That he might winne Christ and be found in him not hauing his owne righteousnesse but the righteousnes of Christ through faith And why would he be found in Christ his righteousnesse through faith that he might know Christ This is the fruit of the righteousnes of faith and both of them are vantages which follow the renouncing of all confidence in the flesh and the reioycing in Christ Iesus But what Did not Paul know Christ Had he preached Christ so many yeares yet knew not Christ Had he planted so many Churches in the faith of Christ and yet knew he not Christ For answer herevnto to omit that knowledge which is by vision in heauen when we shall see him face to face we must vnderstand that there are two sorts of knowledge of Christ here on earth
vnto God but he is as dead vnto sinne and liâ—ing vnto God as if hee were already in the bosome of God â—ee doth not endeuour to runne forward from perfection to â—erfection but hee hath already attained vnto that whereat â—ther men are to runne So that as it is said of some Rom. 1.22 that when â—hey professed themselues to be wise they became fooles so may it â—e said of these that when they professe themselues to be perâ—ect they shew plainly that they are void of all Christian perâ—ction at least if the Apostles description of Christian perâ—ection may preuaile before theirs for by the Apostles deâ—cription it is cleare that indeed they are not come vnto any perfection in the schoole of Christ but are quite void of all Christian perfection The second vse which we may make of the former obseruation is that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ For doe wee reioyce only in Christ Iesus renouncing all our owne righteousnesse which is by workes and quietly reposing our selues in his righteousnesse through faith in his bloud Doe wee feele in our selues a dying vnto sinne and a liuing vnto God in righteousnesse through the vertue of Christ his death and resurrection by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect as that wee finde in our selues many wants and many imperfections Doe wee labour and endeuour to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to be perfect as he is perfect to be holy as hee is holy and to proceed from strength to strength vntill we become perfect men in Christ Iesus Here is the substance of that perfection which oâ—â— good God requireth of vs in this life If it be thus with vs we may assure our selues that we haue well profited in the schoole of Christ and that we are growne vnto very good perfection There was a time indeed when it was said vnto vs This doe and thou shalt liue and againe Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God so that all of vs were vnder the curse and all of vs were in thrall vnto that mortall enemie of mankinde the deuill because it was impossible for vs to fulfill the Law of God But when it pleased the euerlasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to condemne sinne in the flesh then this thrall vnto Satan this curse of the Law this yoke of the Law which neither we nor our fathers were able to beare was taken from our shoulders for that which the Law required of vs but which was impossible for vs to performe Rom. 8.3 that Christ Iesus himselfe fulfilled in our flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse and by the vertue of his resurrection die vnto sinne and liue vnto righteousnesse and acknowledging our owne wants and imperfections doe studie and endeuour daily more and more to liue righteously and soberly and godly in this present world this is the perfection which Christ requireth of vs. A blessed sending of such a Sonne and a blessed birth of so sweet a Sauiour worthy to be celebrated by a perpetuall remembrance for euer The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs and his comming into the world in the similitude of sinfull flesh was the ioyfullest comming that euer was so ioyfull that an Angell from heauen brought the tidings thereof and therein of great ioy that should be to all people that a multitude of heauenly souldiers praised God thereat and said Glory be to God in the high heauens and peace in earth and towards men good will that certaine wise men came then from the East Country to worship him that the shepheards when they had seene the babe with his mother published abroad the thing that was told them by the Angell of that childe that Simeon taking him in his armes praised God and said Lord now lettest thou thy seruant depart in peace c. and that Anna spake of him to all that looked for redemption in Ierusalem Of which most â—oyfull birth wee at this time doe celebrate a most ioyfull remembrance and should so celebrate it euen as these holy Saints of God did not in excesse of banquetting and feasting not in immoderate gaming and sporting not in idlenesse or wantonnesse but in honouring of his name in singing vnto him praise and thanksgiuing and in telling of his saluation from day to day So did they celebrate his birth as wee haue heard and so should wee celebrate the remembrance of his birth All other celebration is rather an heathenish imitation then any religious obseruation Let vs therefore as at all other times so at this time sound out his praises in the middest of the great congregation who hauing fulfilled that for vs in his flesh which wee could not doth now require of vs no more then he giueth vs for he requireth of vs perfection and he giueth vs perfection not an absolute perfection but such as he requireth of vs in this life To come then againe vnto our point will we trie how wee haue profited in the schoole of Christ and vnto what perfection wee are growne Sift the points and see If wee haue faith in Christ Iesus whereby wee take hold of his righteousâ—esse if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne and the life of righteousnesse if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection and if thereupon wee labour to increase in holinesse and righteousnesse with all godly increasing then haue wee well profited in the schoole of Christ and then are wee growne vnto good perfection For as I told you before this is the substance of that perfection which God requireth of vs in this life Howbeit this withall wee must note that there be degrees in this perfection for when by Gods mercy we are come so farre that the spirit beareth witnesse vnto our spirit that in some measure we haue attained vnto all these points of Christian perfection yet may we not here stand still but we must goe forward from grace vnto grace Vntill wee come vnto the marke at our races end wee must runne forward and daily grow from perfection to perfection We must labour daily to increase in faith that we may daily
liue here in the body climing vp into heauen that when death comes and ye must remoue out of the body ye may dwell for euer with the Lord and be receiued into the full possession of that inheriâ—ance immortall and vndefiled which is reserued in heauen for you LECTVRE LXXII PHILIP 3 Verse 20.21 From whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. FRom whence This is the second Christian profession which the Apostle maketh in behalfe of himselfe and such others as walked as he did and it is of their expectation of Christ his second comming to saue them Which also yeeldeâ—h a reason why they haue their conuersation in heaâ—en Our conuersation saith the Apostle is in heauen And why so From heauen we certainly looke and wait for the appearing of our Lord Iesus Christ when hee shall come as a swiâ—â— Iudge against all them that haue made their bellie their Goâ— but as our Sauiour to giue vnto vs an inheritance among theâ— that are saued therefore our soule-conuersation is in heaueâ— where now Christ is and whence he shall come in that day tâ— saue vs. In that the Apostle saith from whence hee noteth thâ— place whence Christ his second comming shall be and consequently the place where now he is according to his humanitieâ— for there now he is whence at that day hee shall come sittinâ— now in glory at the right hand of the throne of God in heauen whence hee shall also come in glory to iudge both thâ— quicke and the dead Againe in that he saith from whence alsâ— wee looke for the Sauiour he signifieth their patient expectation and waiting for the appearing of our Lord Iesus Christ when he shall appeare the second time without sinne vnto saluation 〈◊〉 for Christ being then already descended from the bosome oâ— his Father and hauing offered vp himselfe without spot vnto God to take away the sinnes of such his chosen children aâ— through faith in his bloud haue their consciences purged from dead workes to serue the liuing God now they waited and looked for the promise of his second comming when he should come in the clouds to be glorified in his Saints but to render vengeance vnto them that know not God nor obey the Gospell of our Lord Iesus Christ Againe in that he saith from whence also wee looke for the Sauiour euen the Lord Iesus Christ he noteth the person of him whose second comming from heauen in the clouds they waited and looked for which is the Lord Iesus Christ the Sauiour The Lord who is to be feared hauing all soueraigne power giuen vnto him in heauen and in earth The Lord Iesus who is to be feared and loued hauing laid downe his life for vs to saue vs from our sinnes and to free vs from condemnation the due desert of our sinne The Lord Iesus Christ who is to be feared loued and reuerenced hauing as our Priest reconciled vs vnto God and as our Prophet instructed vs in the will of God Vnto all which the Apostle addeth this that further he calleth him the Sâ—uiour for that then in his second comming he should not only saue them and free them from sinne and condemnation which he did at his first comming in his humilitie but shouâ—d â—â—ue them and free them from death and corruption and â—ring them into the full possession of that inheritance purâ—hased in heauen for them So that yee see the generall point â—ere spoken of is Christ his second comming in glory the â—articular points are the place whence the second comming â—hall be the patient expectation and waiting of the faithfull â—or the second comming and the person of him that shall â—ome in this second comming which the faithfull so looke â—or Now let vs see what notes and obseruations wee may gaâ—her hence whereof to make some further vse and instruction â—or our selues The first thing which I note is the Apostles Christian proâ—ession which he maketh in the behalfe of himselfe and such others as walked so as he did touching the place whence they waited for the appearing of our Lord Iesus Christ They looâ—ed for the comming of the Lord Iesus Christ from heauen â—here they had set their affections where they had their soule-conuersation Hence then I obserue a ground of that point of an article of our faith wherein we beleeue that Christ shall come from heauen with glory to iudge both the quicke and the dead Whereunto also the Scriptures giue witnesse often elsewhere as where the Angels told the Apostles saying Act. 1.11 This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen and againe where the Apostle saith that the Lord shall descend from heauen with a shout 1 The. 4.16 and with the voice of the Archangell and with the trumpet of God and againe where our Sauiour himselfe tels his disciples Mat. 24.30 that the sonne of man shall come in the clouds of heauen with power and great glory But what needeth further proofe of this point It is a thing which wee all beleeue and confesse that Christ being ascended into heauen where he sitteth at the right hand of the throne of God shall come againe from heauen in his appointed time with power and great glory so that euery eye shall see him yea euen they which pierced him thorow and shall render vnto euery man according to that he hath done whether it be good or euill The vses which we are to make hereof are these First to beware of such false teachers as tell vs that the body of Christ is not only in heauen but in earth also in euery Kingdome in euery City in euery parish in euery loafe iâ— euery peece of bread and cup of wine where the sacrament iâ— receiued For doe wee looke that he shall come from heauen the second time with power and great glorie And shall weâ— not thinke that now he is there whence then hee shall come True it is that Christ as hee is God is not in heauen alone oâ— limited vnto any place but filleth all places being infinite and incomprehensible But as he is man so is he there alone whence hee shall appeare the second time vnto saluation for so it is written Act. 3.21 that the heauens must containe him vntill the time that all things bee restored And wat else is it but to destroy the nature of a true body to say that it may bee in diuers places at one time Let this for this time suffice vs Wee looke for Christ as he is man from heauen therefore as hee is man he is in heauen the heauen must containe him till all things be restored therefore he is alone in heauen hee hath a true body therefore hee cannot be in diuers places at once Beware therefore of such deceiuers that yee giue no place vnto their errour and trust perfectly that Christ sitteth at
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
it would and should As then it is better to be out of prison and to liue at libertie so is it better to die and to be with Christ than to liue in the body 5. Because in the body wee only know in part beleeue in part loue in part liue in part ioy in part and are blessed in part with all such graces of the spirit but when wee remoue out of the body then that which is in part shall be abolished As then it is better to know to loue to liue to ioy c. perfectly than only but in part so is it better to be loosed and to be with Christ where all these shall be perfected than to liue in the body where they are neuer but in part Lastly to passe ouer the rest in silence because it is better to be with God than with men in heauen than in earth in a state freed from sorrow sinne and temptation than in a state subiect to them all Job 14.1 for man that is borne of a woman is but of short continuance and full of trouble as Iob speaketh yea his life is as a warfare 7.1 Matt. 6.34 as the same Iob speaketh and as our Sauiour speaketh euery day of his life bringeth griefe enough with it neither hath his griefe an end till his life haue an end But blessed are the dead that die in the Lord Ap. 14.13 euen so saith the spirit for they rest from their labours and their workes follow them They rest from their labours inasmuch as all teares are wiped from their eyes no more death nor sorrow nor crying nor paine doth take hold of them and their workes follow them inasmuch as they are had in remembrance before God when all other things of our life leaue vs and forsake vs. I spare to enlarge this point further at this time Ye may easily conceiue what might be added Let this serue for a iust reproofe of them that are vnwilling to die For come now and let vs reason the case together What man is there among you that if hee were clothed only with ragged and torne and patched and worne and bad cloathes would not be willing to be vncloathed of them and to be cloathed with better And what else is this mortall and corruptible body but as ragged and rotten cloathes wherewith wee are cloathed Why should wee not then be willing to be shifted of those cloathes of this mortall and corruptible body and to bee cloathed with our house which is from heauen euen with incorruption and immortalitie Againe what man is there among you that if hee were in prison would not be willing to be set at libertie or being in a place where he is but a stranger would not be willing to be at home And what else is this sinfull bodie but as a prison of the soule wherein it is so shut that it hath no libertie till it returne vnto him that gaue it Or what else is this world but as a place wherein wee wander as pilgrims and haue no abiding Citie Why should wee not then be willing to remoue out of this prison of the bodie and to bee receiued into the glorious libertie of the sonnes of God or to loose anchor from this land wherein wee are but strangers and by death to saile towards heauen where is our home and our abiding Citie Where should the members ioy to be but with their head Where should the spouse desire to bee but with her husband Where should man whose breath is in his nostrils delight to bee but with him that is his life to see him as hee is and to liue in his continuall presence Surely whosoeuer thou art that art vnwilling to die thou doest not yet conceiue nor beleeue the blessed estate of them that die in the Lord thou hast not yet throughly learned this lesson that Christ is the husband of the Church that Christ is the life of his body that in the presence of Christ there is fulnesse of ioy and life for euermore for then wouldest thou willingly desire with the Apostle to bee loosed and to bee with Christ which is farre the best If the condition of the children of men and the condition of beasts were euen as one condition vnto them so that in their death there were indeed no difference or if after death there remained nothing but a fearefull expectation of iudgement then indeed thou haddest some reason to be vnwilling to die But now that Christ by death hath triumphed ouer death and made death vnto thee if thou belong vnto him a passage vnto life without death vnto ioy without sorrow vnto all blessednesse without any miserie why shouldest thou bee vnwilling to die Nay now a chip for death nay now most welcome death And so beloued let it be to euery one of vs. If wee belong vnto Christ there is no cause why wee should feare death and great cause there is why wee should embrace death Let vs therefore neuer feare death nor be vnwilling to die but whensoeuer the Lord his will is let vs be willing to be loosed and to be with Christ which is best of all LECTVRE XIX PHILIP 1. Verse 23. Desiring to be loosed and to be with Christ which is best of all NOw to proceed Against this which hath beene said it may be obiected that as no man is to put asunder the things which God hath coupled together as the soule and the body so no man is to desire that the things which God hath coupled bee sundred and therefore no Christian is to desire to die Whereunto I answer that it is true that no Christian is to desire simply to die nor to die to this end only that he may be rid of the miseries of this life nor to die otherwise than when the Lord his will is but yet he may desire to die and to be with Christ to die to this end that hee may bee with Christ to die when the Lord his will is and when his death may be for his glory 1 Reg. 19.4 So it is to be vnderstood of Elias that he desired to die when he praied and said It is enough O Lord take my soule for I am no better than my fathers And so wee say that a Christian may desire to die when the Lord his will is not for that death in it selfe is to be desired but because he desireth to be with Christ So that the thing which a Christian desireth simply and in it selfe is to bee with Christ neither doth he otherwise desire to be loosed but that he may be with Christ and so wee say he may desire to be loosed when the Lord his will is And thus much for this which is the chiefe point in these words whence ye see that a Christian in respect of himselfe may desire rather to die than to liue Other things there are which may not vnfruitfully bee noted in these words which I will only briefly touch
minde of Christ his resurrection so to awaken them â—rom the dead sleepe of sinne vnto holinesse of life More â—laine to this purpose is that of the same Apostle where he thus saith Rom. 6.4 We are buried with Christ by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father so we also should walke in newnesse of life In which words most plainely ye may see how the Apostle presseth the similitude of Christ his resurrection to proue that we ought to walke in newnesse of life But in this place most worthy our consideration it is how the Apostle maketh Baptisme a resemblance of Christ his death and resurrection and so by an argument from our Baptisme proueth that we ought to walke in newnesse of life By baptisme saith the Apostle we are buried with Christ into his death that at he died for sinne so we by the power of his death should die vnto sinne againe in baptisme we are baptized into Christ his resurrection that as he was raised againe from death vnto life so we should rise from sinne wherein we are dead vnto newnesse and holinesse of life Want yee then motiues to perswade you vnto newnesse of life Behold Christ is risen againe behold we are baptized into Christ his death and resurrection therefore we ought to walke in newnesse of life Art thou then a Christian and yâ—â— wantest thou proofe that thou oughtest to walke in newnesse of life Looke backe into thy Baptisme Wast thou not there visibly receiued into the Church of Christ and communion of Gods saints Wast thou not there sacramentally adopted into the number of the sonnes of God Was not there thy name registred amongst the children of the most high Diddest thou not there receiue presse money to fight vnder the banner of Christ Iesus Diddest thou not there promise vnto the Lord thy God in the congregation of his Saints to forsake the world the flesh the Deuill Did not thy God there make a couenant with thee that he would be thy God and thou againe with him that thou wouldest be his childe Wast thou not there sacramentally borne againe of water and of the spirit as at the first thou wast naturally borne of flesh and of bloud In a word wast thou not baptized into Christ Iesus euen into Christ Iesus dead and risen againe from the dead Wast thou not baptized into Christ his death that thou mightest die vnto sinne Wast thou not baptizeâ— into his resurrection that thou mightest liue vnto God Yeâ— men and brethren if you looke backe into your baptisme yee â—hall finde euery of these things true in euery one of you And â—herefore we bring litle children to be baptized that here they may receiue the seale of that great couenant whereby God is â—heir God and they his people that here they may be visibly â—eceiued into the Church adopted into the sonnes of God â—egistred amongst his children and receiue as it were presse-money to fight vnder the banner of Christ Iesus against the world the flesh and the Deuill that here they may be baptiâ—ed into Christ Iesus euen into the death and resurrection of Christ Iesus And want we yet a sufficient reason to perswade â—s vnto newnesse and holinesse of life Surely we want no â—ufficient reason to perswade vs but yet this reason is not suffiâ—ient to perswade vs and preuaile with vs. The Ministers of God may lift vp their voices and cry daily Eph. 5.14 Awake thou that â—eepest and stand vp from the dead and Christ shall giue thee life They may cry till their hearts bleede within their bodies nay â—hey may cry till the breath goe out of their bodies Know yee â—ot that all yee that are baptized are baptized into Christ his death and into Christ his resurrection that yee might die vnto sinne â—nd liue vnto God But who doth heare Whose hearts are â—o pricked that they cry Men and brethren what shall we doe Sound a trumpet in a dead mans eares he moues not he â—eares not And surely so dead are we in our sinnes that how â—owde and often soeuer the trumpet of Gods voice sound vnto vs a retrait from sinne and wickednes vnto newnesse and â—olinesse of life yet we heare it not we are not at all moued â—herewith O my brethren the very meditation of our bapâ—isme with our selues and the seeing of the same administred vnto others should sufficiently preach vnto vs mortification â—rom dead workes and sanctification in holinesse of life â—specially baptisme being so notable a resemblance of Christ â—is death and resurrection as that it doth most liuely repreâ—ent vnto vs 1. our remission of sins by the death of Christ â—n that our soules are so clensed by the spirit from the filthines â—f sinne euen as the filth of the bodie is washed with water â— our regeneration and new birth by the power of his resurâ—ection in that after the washing by the spirit wee rise againe cleansed by the same spirit Let these things men and brethren sinke deepe into your soules Let the meditation of your baptisme call to your remembrance the death and resurrection of Christ and let all these stirre you vp vnto neâ—nesse and holinesse of life that as he was exalted rising from death vnto life so yee may be exalted rising out of your sâ—â—â— to liue in righteousnes and true holinesse The second thing which Christ his resurrection may teach vs is that our bodies also howsoeuer they be turned into duâ—â— torne of beasts or deuoured of fishes yet shall rise againe at that day For his resurrection is a most certaine and sure pledge of our resurrection and therefore is he called the first fruits of them that sleepe because as in the first fruits which were offered by the law 1 Co. 15.20 all the rest of the corne was sanctified so in Christ his resurrection we haue a most sure pledge of our resurrection But yet this withall thou must note that vnlesse thou haue part in the first resurrection thou shalt neuer haue part in the second .i. vnlesse thou first in this life rise from sinne in newnesse of life thou shalt neuer rise againe after this life into glory but onely vnto euerlasting condemnation which is called the second death Vnto you therefore I say as Paul spake to the Romanes If the spirit of Christ that raised vp Iesus from the dead dwell in you Rom. 8.11 then he that raised Christ from the dead shall also quicken your mortall bodies And by this yet know that the spirit of Christ dwelleth in you if yee mortifie the deeds of the flesh by the spirit and walke after the spirit iâ— newnesse and holinesse of life O striue to haue your second resurrection into glory assured vnto you by your first resurrection in newnesse of life Blessed and holy is he that hath pâ—â— in the first resurrection Apec 20.6 for on such the second death hath no
By the second answer we may receiue exceeding comfort in Christ Iesus that though the world hate vs and Sathan seeke continually like a roaring lion to deuoure vs yet they can doe nothing against vs but what he will they are but his rods to chastise vs and they shall at length be cast into the fire and burnt but wee shall shine as starres in heauen for euer and euer By the third answer we learne quietly to repose our selues in the power of his might who shall subdue all his enemies vnder him and giue vnto vs a crowne of eternally glory but in flaming fire render vengeance vnto them that haue noâ— obeyed his Gospell And let this be spoken for the clearâ—â— of the first doubt Another doubt is here to bee answered touching that superstitious and fond fancie of Purgatorie which some would gladly ground on these words of the Apostle For thus hence they reason Saint Paul saith that vnto Chrisâ— was giuen such a name that at the name of Iesus should euery knee bowe both of things in heauen and things in earth 〈◊〉 things vnder the earth but the Deuils and the damned in heâ— are so farre from bowing vnto Christ that they blaspheâ—â— his holy name and gnash their teeth against him they the which being vnder the earth doe bowe vnto Christ muâ—â— needs be those which worship Christ in Purgatorie therefore there is Purgatorie But see I beseech you the vanitie and foolishnes of their reason which they make for the vpholding of this dreame The Deuils say they and the damned iâ— hell are so farre from bowing vnto Christ that they blasphere him and gnash their teeth at him therefore by the things vnder the earth which bowe vnto Christ must needs be meaâ—â— the soules in Purgatorie I answer 1. that the Deuils and damned in hell howsoeuer they doe blaspheme Christ ye they ought to bowe vnto him and to be subiect vnto him as I shewed before by that law which first was giuen vnto them and still doth binde them thou shalt feare the Lord thy God 〈◊〉 serue him And so the Apostle may very well be expounded that God hath giuen vnto Christ a name aboue euery name that a the name of Iesus should euery knee bowe of dutie both of thing in heauen c. And then what a poore shrowde hath Purgatorie in this place 2. I answer that the Deuils doe now boâ—â— vnto Christ and are subiect vnto him Adde vnto the forâ—her proofes of this assertion that one testimonie out of Luke Luc. 8. where the Euangelist storying the deliuerance of one possesâ—ed with a Deuill sheweth most plainely how the Deuill nay â—n any Deuils for a Legion possessed him fell thrise prostrate â—efore Christ and acknowledged his power ouer them First â—ith S. Luke the Euangelist the Deuill cried out said 28. What â—aue I to doe with thee Iesus the Sonne of God the most high I â—eseech thee torment me not Againe when Iesus had asked the Deuill his name the Euangelist saith 30.31 they besought him that he â—ould not command them to goe out into the deepe and agine the Euangelist saith they besought him that he would suffer them to â—nter into the heard of swine feeding thereby on an hill 32. Where â—ee see how not one but a Legion of Deuils not once but â—hrise in one miracle prostrated themselues vnto Christ and â—cknowledged his power ouer them And shall we not thinke â—hat now much more they doe so when Christ sitteth at the â—ight hand of God in the heauenly places Iam. 2.19 Yes S. Iames tells â—s that they feare and tremble A seruile feare they are in and â—nwillingly they are subiect vnto him howsoeuer they doe â—laspheme him False therefore is it when they say that the Deuils bowe not vnto him 3. I answer that the Deuils â—hall be subiect vnto him in that great and last day and so â—he Apostle may be vnderstood and then what helpe here â—or Purgatorie For thus I vnderstand the Apostle God hath â—iuen vnto Christ a name aboue euery name that at the name of â—esus euery knee should bowe now of dutie and shall bowe then â—n that day some willingly and some vnwillingly both which being truly affirmed euen of the Deuils inasmuch as now â—hey ought and in that day they shall bowe and be subiect vnâ—o him though vnwillingly what neede is there to vnderstand â—his place of the soules in Purgatorie Lastly the Rhemists note no such thing vpon this place which yet they would haue done if it had made ought for that purpose and Bellarmine quite disclaimeth it vnderstanding by things vnder the â—arth the deuils in hell which as I haue said now ought and â—n that great day shall bowe and be subiect vnto him And â—ndeed the whole tale of popish Purgatorie is a meere dreame hauing no ground at all either in this or in any other place of scripture but is so contrary therevnto as nothing more Itâ— the bloud of Christ Iesus that purgeth and cleanseth vs from all fâ—â— it is not any purging fire which doth it 1 Ioh. 1.7 or can doe it after the life Nay after this life there is but heauen or hell Heauen for them that die in the Lord for blessed are the dead that 〈◊〉 in the Lord Ap. 14.13 euen so saith the Spirit they rest from their laboâ—â— and their workes follow them and Hell for the wicked are such as forget God for that is their portion prepared for them of olde with the Deuill and his Angels Thus hauing cleared these words of the Apostle from these doubts it remaineth that now we proceede in that which followeth in the Apostle It followeth therefore And that euery tongue should confesse c. We haue heaâ—â— of the subiection of all creatures vnto Christ Iesus set downe by the Apostle as a branch of his glory and an end of his glorification Now in these words the Apostle setteth doâ—â—e another branch of Christ his glory which is the confessioâ— and acknowledgment of all creatures that Iesus Christ is the Lord and sole right commander in heauen and in earth for as euery knee shall bowe vnto him so euery tongue shall coâ—fesse him God hauing giuen him a name aboue euery name that euery knee should bowe vnto him and that euery tongue should confesse him to bee Lord and Soueraigne king By euery tongue the Apostle meaneth not onely all nations and languages in the world whatsoeuer but euery tongue both of things in heauen and things in earth and things vnder the earth not that things in heauen or things vnder the earth haue tongues as neither they haue knees but as there in the former words by euery knee both of things iâ— heauen and things in earth and things vnder the earth is meant all creatures so here in these words by euery tongue of things in heauen and things in earth and things vnder the earâ—â— is meant all creatures
But we see he vsed no such speech but as it pleased the Lord to vse these meanes in restoring him to health so he with all thankfulnes vsed the meanes and was restored vnto health Let vs therefore know that it is the Lord onely that deliuereth from death and restoreth vnto life and health and that this he doth sometimes without meanes and most commonly by meanes Let vs therefore in the bed of our sicknesse call vpon the Lord and let vs not neglect the meanes which he hath ordeined for the recouerie of our health Let vs onely trust in the Lord and let vs know that if the meanes be helpfull vnto vs it is because of the Lord his blessing vpon them He blesseth the meanes and therefore we are healed by the meanes so that he healeth and therefore we are healed Now what is the cause wherefore the Lord hauing visited vs with sicknesse doth againe raise vs from the bed of our sicknesse and restore vs vnto health This is not for any thing in our selues but for his owne mercies sake as the Apostle plainely sheweth when he saith but God had mercy on him for it is as if he had said but God for his mercies sake restored him vnto health Whence I gather this note that restoring vnto health is a mercy of the Lord. Which is farther proued vnto vs by that song or psalme of thanksgiuing which Ezechias made after his restoring vnto health where he saith Esay 38.17 Behold for felicitie I had bitter griefe but it was thy pleasure to deliuer my soule from the pit of corruption It was thy pleasure or it was thy loue to deliuer my soule c where that is ascribed to Gods loue whence his mercy floweth which in our Apostle is ascribed vnto Gods mercy So that restoring vnto health is a louing mercy of the Lord. What shall we say then When wicked and vngodly men are restored vnto health is this a louing mercy of the Lord towards them Yes surely â—or albeit so their sinne and consequently their iudgement be increased yet this not comming from this mercy of lengthning their daies but from their owne corrupt nature we are to account that health and life and wealth and whatsoeuer else they haue are temporall mercies of the Lord vpon them Howbeit the mercies of the Lord in restoring his children vnto health and in restoring the wicked vnto health are much different His mercy wherein he restoreth the wicked vnto health is a generall mercy whereby he taketh pitie vpon all men proceeding from such a loue as whereby he maketh his sunne to arise on the euill and the good and sendeth raine on the iust and vniust But his mercy wherein he restoreth his children vnto health is a speciall mercy whereby he taketh pitie vpon his children proceeding from that loue wherewithall he loueth vs in Christ Iesus by that the wicked are only restored vnto bodily health by this the children of God are so restored vnto bodily health that farther in soule they are more quickned then before by that the iudgement of the wicked is increased for that they abuse their health whereunto in mercy they are restored vnto the dishonor of God by this Gods name is more glorified in his children for that they vse their health whereunto in mercy they are restored to the praise of the glory of Gods grace In a word by that the wicked are made more inexcusable by this the children of God are made more fruitfull in good works and more assured of Gods loue Albeit then it be a mercy of the Lord both to the godly and likewise to the vngodly that they are restored vnto health for that the Lord might in iustice haue suffered his rod to lie longer vpon them if he had dealt with them in weight and measure yet is it such a speciall mercy proceeding from such a speciall loue which hee vouchsafeth vnto his children in restoring them to health as that the wicked and vngodly haue no part or portion at all therein Is it then such a speciall mercy vnto Gods children that they are restored vnto health Were not death rather a speciall mercy of the Lord vnto them or had not death then beene a speciall mercy unto Epaphroditus Surely it cannot be denied but that it is a speciall mercy of the Lord vnto his children if when he hath exercised them with his rod and prepared them by sicknesse vnto himselfe he take them by death out of the miseries of this life and translate them into the kingdome of his Sonne Ap. 14.13 For so saith the Spirit Blessed are the dead that die in the Lord and why for they rest from their labours and their works follow them They rest from their labors What is that that is by death they are deliuered and freed from such griefes and sorowes and labours and troubles and reuilings and persecutions and hatreds and other manifold calamities wherevnto this life is subiect yea from that grieuious yoke and heauie bondage of sinne which made the Apostle to crie Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death Againe their works followe them What is that That is their good deeds which they did in the the loue of God and in the loue of his truth after death acompanie them and they receiue that crowne of glory which the Lord in mercie hath promised to all them that loue and feare him walke in his waies So that whether we respect the end of wretched miseries or the perfect fruition of euerlasting happinesse which the children of God haue by death it cannot be denied but death is an especiall mercy of the Lord vnto them And in these respects death then had been a speciall mercy of the Lord vnto Epaphroditus and in these respects I doubt not it was that Paul desired in the former chapter to be dissolued and to be with Christ Phil. 1.23 euen that hee might bee freed from the miseries of this life and that hee might bee ioyned with his head Christ Iesus to raigne with him in his kingdome for euer in the time appointed of the Lord. But as death so likewise life and restoring vnto health is a speciall mercy of the Lord vnto his children because so they are made farther instruments of his glory who hath restored them vnto health For being restored vnto health both they consider the mercifull goodnes towards them and so breake out into his praises who hath done great things for them Esay 38.18 whereas the graue cannot confesse the Lord neither death can praise him but the liuing the liuing as saith Ezechias they confesse him and sing praises vnto his name againe being restored vnto health they consider that the Lord hath reserued them for his farther glory to be manifested in them or by them and therefore their studie and care is so to lead their liues as that Gods name may be glorified in
instruction Not as though c. Here you see that the Apostle acknowledgeth that as yet hee had not attained to the full knowledge of Christ to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe to a perfect fellowship of Christ his afflictions He laboured to attaine to the resurrection of the dead in glory by communicating with Christ in his afflictions by dying vnto sinne and liuing vnto God through the power of Christ his death and resurrection by knowing Christ with a feeling knowledge of him in his owne soule But hee saith that he hath not yet perfectly attained vnto these thing◠whereby he might attaine vnto the resurrection of the dead And he amplifieth it by this particle Now saying that now be had not attained vnto these things now that hee had shaken off all impediments and hinderances vnto perfection in these things now that he had renounced all confidence in his owne workes and in all things without Christ now that he laboured to attaine to the knowledge of Christ in his owne soule to the knowledge of the vertue of Christ his resurrection to the knowledge of the fellowship of Christ his afflictions in himselfe if by any meanes he might attaine to the resurrection of the dead yet not as yet he had attained to the full knowledge of Christ in himselfe to a thorow-feeling of the vertue of Christ his resurrection in himselfe to a perfect fellowship of Christ his afflictions My obseruation hence is that all the faithfull children of God how plentifully soeuer endowed with the knowledge of Christ the hatred of sinne the loue of righteousnesse the fellowship of Christ his afflictions yet only know Christ in this life in part onely die vnto sinne and liue vnto God and are partakers of Christ his afflictions in part not one that perfectly knoweth Christ that perfectly feeleth the vertue of Christ his death and resurrection in himselfe that is perfectly partaker of Christ his afflictions For is it not a good reason Paul that holy Apostle of Christ Iesus that chosen vessell of God to beare Christ his name before the Gentiles and Kings and the children of Israel aged Paul that had begotten many in the faith and knowledge of Christ Iesus that had now long borne in his body the dying of Christ Iesus that had his conuersation in heauen that had suffered more then all the rest he I say knew Christ and the vertue of his resurrection and the fellowship of his afflictions onely in part not perfectly therefore none of all the faithfull children of God in this life either knowes Christ or dies to sinne or liues to God or is conformed by afflictions and sufferings vnto Christ his death perfectly but only in part Yes surely the reason holds most strongly Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God Now the reason why in this life our knowledge our loue our faith our death vnto sinne our life vnto God our whole obedience all our righteousnesse all our holinesse is in part only why these things in this life are not perfect in any of the children of God the reason I say is because our regeneration and sanctification in this life are not perfect wee are not perfectly renewed in the spirit of our mindes God giueth vnto vs the spirit by measure Joh. 3 34. Rom. 12.3 for vnto Christ alone hath God giuen the spirit without measure but vnto euery one of vs hee hath giuen the spirit by measure Hee is made of God vnto vs wisdome and righteousnesse and sanctification in him dwelleth all the fulnesse of these things plentifully and of his fulnesse we all receiue not fulnesse of his fulnesse but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces wherewith then only wee shall be filled when mortalitie shall put on immortalitie and when corruption shall put on incorruption Which the Apostle also witnesseth where hee saith 1 Cor. 13.12 that now wee see through a glasse darkly but then shall wee see face to face now wee know in part but then shall wee know euen as wee are knowne no◠in this life in part and imperfectly and then onely when wee shall see Christ face to face shall we know him perfectly For when that which is perfect is come then shall that which is in part be abolished but not before Neither is it only so in our knowledge but in our faith in our loue euen in our whole obedience Paul himselfe while he liues shall haue messenger of Satan to buffet him hee shall haue prickes in the flesh and hee shall feele a law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne which is in his members Here then first is notably confuted that imaginarie perfection which some dreame that the children of God may haue in this life This holy Apostle attained not vnto the perfection either of the knowledge of Christ or of obedience vnto his will what perfection then can there be in any of Gods children in this life They say that no man indeede can attaine to that absolute perfection either of that knowledge or of that righteousnesse which shall be in heauen but that they may attaine vnto such perfection as is required in this life As if either God might not require of vs in this life such perfection as he gaue vnto vs in our creation or as if where such remnants of sinne and ignorance are as sticke fast vnto vs there could be such perfection Gal. 3.22 For I demand hath God concluded all vnder sinne The Apostle Paul saith so and Iohn likewise saith 1 Ioh. 1.8 that if wee say wee haue no sinne wee deceiue our selues and the truth is not in vs. What perfection then where there is such transgression Againe did not God create vs after his owne image in righteousnesse and true holinesse without sinne or ignorance or any such thing It is cleere and cannot be denied And what was our perfection then Now that ignorance hath blinded vs and sinne hath defiled vs haue we such perfection now Or may not God require such perfection of vs now in this life How did wee lose it Was it 〈◊〉 by our owne default And may not then God require it of v◠True it is he cannot haue it of vs because we haue lost it B◠because wee haue lost it should wee not haue it Yes surely wee haue lost it but wee should haue it and therefore he may require it of vs wee should haue it but wee haue lost it therefore is the punishment due vnto vs for it True it is wee are often exhorted to be perfect but those exhortations onely shew vnto vs what perfection should be in vs not what perfection is in vs. Yea the whole Law is a perfect rule not of
exhortations Be yee perfit as your father which is in heauen is perfit Mat. 5.48 2 Cor. 13.11 Jam. 1.4 My brethren be yee perfit be of good comfort be of one minde c. Let patience haue her perfit worke that yee may be perfit and entire lacking nothing All which and the like places shew what we ought to striâ—e vnto euen vnto the perfection of God Christians may not stand at a stay but they must grow forward from grace vnto grace from vertue to vertue from strength to strength till they become perfit men in Christ Iesus 2 Pet. 3.18 Grow saith the Apostle in grace and in the knowledge of our Lord and Sauiour Iesuâ— Christ Eph. 4.15.16 and to the Ephesians Let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ by whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof receiueth increase of the bodie vnto the edifying of it selfe in loue Col. 1.10 And for the Colossians the Apostle praied that they might increase in the knowledge of God Yea euery where almost the Holy Ghost vrgeth this spirituall growth in all the children of God in all spirituall graces in heauenly things Here then first they are iustly to be reproued that either care not at all to know Christ and the vertue of his resurrection c or if they haue a litle knowledge content themselues with that and neuer thirst to increase with the increasing of God Too too many such carelesse and carnall Christians there be as know not nor care to know the things that belong vnto their peace They follow and they eagerly follow but what honors riches pleasures worldly commodities they follow not with the Apostle the knowledge of Christ c they care not for God neither is God in all their thoughts Other too too carelesse Christians likewise there be that thinking they haue some knowledge content themselues with that and greatly seeke not after more And therefore they come not at Church they come not at Sermons or now and then when they list some of them know as much as the Preacher can tell them and some of them know as much as will serue their turne But they know nothing as they ought to know vnlesse their knowledge worke in them a thirsting desire after more knowledge for hereby shall we know that we know Christ if we eagerly long in our soules to haue this knowledge of Christ daily more and more increased in vs. If then we will haue this testimonie vnto our owne soules that we haue attained vnto some knowledge of Christ let vs labour with the Apostle that we may comprehend and catch hold of the knowledge of Christ Iesus as perfectly as he hath comprehended and caught hold of vs if wee belong vnto him Let vs labour daily more and more to grow from grace to grace from strength to strength from knowledge to knowledge till we come vnto the measure of the age of the fulnes of Christ Againe here is another notable comfort for such of Gods children as are troubled with the consideration of their imperfections Thou feelest thine imperfections it is well Doest thou long in thy soule after perfection Desirest thou to be fulfilled with the knowledge of Gods will in all wisdome and spirituall vnderstanding Wouldest thou gladly grow vp in grace and in the knowledge of our Lord and Sauiour Christ Iesus Doth the consideration of thine imperfections set thee vnto God in prayer vnto him that he will disburden thee of thy wants that he will shew forth the light of his louing countenance vnto thee that he will guide thy feet into the way of peace All the world could not set thee in a better course to perfection It is the way that the Apostle hath chalked before thee who hauing not attained vnto perfection acknowledged it and followed after it Let not thine imperfections then trouble thee None of Gods children but they haue their imperfections If thou though in great imperfection follow toward the marke for the price of the high calling of God in Christ Iesus thou hast great cause of comfort LECTVRE LXI PHILIP 3. Verse 12.13 But I follow if I may comprehend that euen as I am comprehended of Christ Iesus Brethren I count not my selfe that I haue atteined NOw in that the Apostle saith but I follow if I may comprehend hence our aduersaries take a proofe of that vncomfortable doctrine oâ— doubting of our saluation as also from that in the former verse where he saith if by aâ—â— meanes c. For say they if S. Paul ceased not to labour still as though he were not sure to come vnto the marke without continual endeuour what securitie may we poore sinners haue of saluation by onely faith And iâ— S. Paul followed if he might comprehend as though he were not sure to comprehend what securitie may we poore sinneâ— haue that we shall comprehend No indeed poore wretches and the poorer and wretcheder for your doubting if yee gather thus from these and the like places yee can haue litle securitie of your saluation S. Paul ceased not to labour and endeuour still vnto the marke doth it follow herevpon that he was not sure to come to the marke 2 Reg. 20. When Hezechias was so sore sicke was hee not sure that he should be restored to health Yes he had the Lord his word for it by his Prophet and for a farther confirmation of his faith he had a signe to assure it and yet he ceased not to vse the meanes that God had ordeined for the recouerie of his health Our Apostle in that dangerous voyage towards Rome Act. 27.23.24 was he not sure that both he and all his companie should be saued from the perill of the waters Yes the Angell of God had assured him both of his owne life and of all theirs that sailed with him yet he ceased not to vse all meanes that they might all come safe to land So for his saluation in the day of Christ he knew and was sure that neither death nor life nor Angels nor principalities Rom. 8.38.39 â—or powers nor things present nor things to come nor height nor â—â—â—th nor any other creature should be able to separate him from â—â—e loue of God in Christ Iesus Yet he ceased not as here we â—â—e to labour and endeuour still vnto the marke he laboured â—eâ—iring by any meanes to attaine vnto the resurrection of the â—ead And so generally we say that all the faithfull children â—f God are may be by faith in Iesus Christ sure of their saluaâ—â—on Yet we say that they are to labour to attaine to the knowâ—edge of Christ of the vertue of his resurrection c wherby â—hey may attaine vnto the resurrection of the dead For we â—oe not reach or promise securitie of saluation by onely faith â—ut vnto those that labour in
Dan. 12.3 that they that be wise shall shine as the brightnesse of the firmament and they that turne many vnto righteousnesse shall shine as the starres for euer and euer Matt. 17.2 And a glimpse of it Peter Iames and Iohn saw when Christ was transfigured in the mount before them 1 Cor. 15. And the Apostle at large shewes the whole manner of it to the Corinthians First then hence wee learne that the body of Christ is not so deified or glorified as that the essentiall properties of God are communicated to it as to be omnipotent infinite present euery where c. For this being true that our bodies shall be made like vnto his glorious body then our bodies also should then be omnipoteâ—â— infinite euery where c. which no man will say They erre therefore that maintaine the body of Christ to be really present euery where Secondly hence we may learne not to be dismaied at whatsoeuer sicknesse danger or death It may be that thus our bodies may be turned into the graue and that death haue there dominion ouer vs for a season but in the last day our bodies shall be taken out of the power of death and made like vnto Christ his glorious body Thirdly hence we may receiue great comfort that we haue such a Sauiour as will thus change our vile bodies and make them like vnto his glorious body Hee will be a perfect Sauiour and therefore as he receiues our soules at their deparâ—ure out of our bodies to keepe them safe vnder his custodie â—and protection so will hee also in the last day change our vile â—odies and make them like vnto his glorious body that so he may be a perfect Sauiour both of our soules and bodies The fift and last thing which from these words I note is â—ouching the meanes whereby Christ in that day shall glorifie â—ur vile bodies For here is the doubt which the carnall man â—akes He cannot see nor conceiue how the bodies which are â—urned into dust and ashes which haue beene some torne in â—eeces by the beasts of the land some deuoured by the fishes of the sea some eaten vp by the fowles of the aire how they â—he same in substance should possibly be raised vp againe and â—lorified To meet then with this my obseruation hence is â—hat Christ by that diuine power and effectuall working â—hereby hee raised vp his owne body from the graue and â—hereby hee is able to doe what hee will euen to subdue all â—hings to himselfe shall raise our bodies in that day euen the â—elâ—e same in substance that wee laid downe and shall glorifie â—hem Christ he is the first-fruits of them that sleepe and by â—is resurrection he hath sanctified all the elect thereunto and 〈◊〉 according to the working of his mighty power hee raised â—imselfe from the dead so by the same working of his mighâ—ie power shall he also raise vs vp It may be that this may â—eeme impossible with men Luk. 18.27 but the things that are impossible â—ith men are possible with God And why should it seeme so imâ—ossible Can the potter make a new vessell of the same lumpe 〈◊〉 clay if the first fashion did dislike him and is not God â—uch more able out of our dust to raise againe our dead boâ—â—es Can the Goldsmith by his Art sunder diuers metals â—ne from another or the Alchymist draw one metall out of â—â—other and is not God much more able to distinguish the â—ust of mens bodies from the dust of beasts and the dust of â—ne mans body from another and to draw out our bodies â—oâ— whencesoeuer they lie Was God able in the beginning 〈◊〉 create all things of nothing and is hee not much more able 〈◊〉 make euery mans body at the resurrection of his owne matter Againe shall napkins be brought from Pauls body and diseases depart from them shall the shadow of Peter helpe the weake and sicke shall Elizeus his bones giue life to a dead corpes cast into his graue and shall not Christ much more by his diuine power change these vile bodies and make them like vnto his glorious body Hee that doubteth of his power shall be drencht vp of his maiestie Take this one proofe further from our daily experience At night wee lie downe and sleepe and in the morning wee wake and rise vp againe Our death what else is it but as a sleepe and our resurrection what else but as it were an awaking againe And as in the one it is so in the other the mighty power of God shall be seene when by his power hee shall raise vs vp out of the sleepe of death and glorifie vs with himselfe in the kingdome of hiâ— Father This then may serue vs to meet with all doubts against this point of the resurrection and glorification of our mortall and vile bodies He which is willing hath also power to doe it and by his power hee shall raise vs vp in the last day and shall change our vile bodies that they may be fashioned like vnto his glorious body We are not therefore to doubt of it lest so wee also denie his power but rather wee are to comfort oâ—â— selues in this that he who by his power is able to subdue all things vnto himselfe will also by his power raise vp our bodies in the last day and will change our vile bodies that they may be fashioned like vnto his glorious body Laus omnis soli Deo THE FOVRTH CHAPTER LECTVRE LXXV PHILIP 4. Verse 1. Therefore my brethren beloued and longed for my ioy and my crowne so continue in the Lord ye beloued 2. I pray Euodias and beseech Syntiche c. MAny and notable and most worthy our continuall meditation haue bin the points which we haue heard by occasioÌ„ of the things contained in the former Chapter as touching necessary watchfulnesse against false teachers together with certain marks of such ver 2.19 touching the true circumcision of the Spirit ver 3 touching the vanitie of all confidence and reioycing in any thing without Christ ver 4. to 9 touching iustification by the alone righteousnes of Christ Iesus through faith in his bloud v. 9 touching sanctificatioÌ„ by some sence of the knowledge of Christ and of the vertue of his resurrection in our selues c. and by an holy acknowledgement of imperfection and pursuite after perfection ver 10. to 15 touching Christian perfection ver 15 touching the sole rule of mans life ver 16 touching an holy imitation v. 17 touching euill and vngodly walkers ver 18 19 touching an holy conuersation ver 20 touching the expectation of the faithfull for Christ his second coming v. 20 touching the glorification of our vile bodies in the day of Christ by the power of Christ ver 21 some of which the Apostle purposely disputeth and others by occasion he toucheth For in that Chapter ye may remember that the Apostle instructeth the Philippians touching circumcision and
and seruing God there with fasting and praier night and day It seemeth that the first that embraced religion in Philippi Acts 16.13 were women Neither haue they onely beene religiously affected and such as feared God and walked in his wayes but further many haue mainly stoode for the defence of the Gospel and hazarded their liues Examples we haue in Priscilla vnto whom the Apostle giueth this testimonie that for his life she laid downe her owne necke Rom. 16.4 and likewise in this place of Euodias and Syntyche of whom ye see the Apostle saith that they stroue with him and others in the Gospell that it might haue a free passage and that they might speake the Word boldly Seeing then that these things are written for your learning iudge with your selues how religiously ye ought to be affected towards the truth of Christ Iesus Let their examples stirre vp your holy mindes and let it not seeme grieuous vnto you with holy Mary to sit you down at Iesus foot and heare him preaching in his Ministers Nay let it not grieue you boldly to stand in the defence of the Gospell of Christ Iesus and if the will of the Lord be so to lay downe your liues for that truth which ye haue learned and receiued in Christ Iesus If ye should look no further but vnto examples of your owne sexe ye might haue sufficient encitement hereunto As therefore at this day ye doe so go forward to receiue with meeknesse that word which is able to saue your soules Let the word of Christ dwell in you plenteously and let your religious minds be knowne vnto all men Secondly in the persons of Euodias and Syntyche I note a breach and falling out either betwixt themselues or betwixt them and the Church For in that he exhorteth them to be of one accord in the Lord it is plaine that there was a breach and falling out Whence I obserue that the children of God how religiously affected soeuer they be yet so long as they liue are subiect vnto their falls and subiect vnto diuers disordered affections as anger discord and the like We see how Peter and Barnabas were drawne on vnto shrewd dissimulation for feare of the Iewes Galat. 2.13 We see how the loue of the world drew on Demas to forsake Paul for a time 2. Tim. 4.10 and to embrace it We see how some haue bene almost seduced from the way of truth by false teachers as it is like these two women were if the breach were betweene them and the church Againe we see such a heate and breach to haue fallen out betweene Paul and Barnabas as that they parted companies Acts 15.39 the one going one way and the other way so that whom Satan had often sifted winowed before now a very little matter and small occasion set them at verie great oddes And many such falls and disordered affections are the children of God subiect vnto in this life as might farther at large be proued The reason is because though they be led by the Spirit yet are they not wholly guided by the Spirit but sometimes they walke after the flesh and not after the Spirit Here then first let the children of God learne to humble themselues and to walke before the Lord with feare and trembling The manifold falles and disordered affections whereunto they are subiect may keepe them in a reuerent and sonne-like awe that they presume not aboue that is meete for by their falls they may see what strength there is in themselues to stand if the Lord should not sustaine and vphold them As therefore the Apostle exhorteth so let all of vs make an end of our saluation with feare and trembling fearing but not doubting because he is faithful which hath promised standing in awe but sinning not euen standing in awe lest we doe sinne and displease the Lord. Secondly hence we may learne not presently sharply to censure men vpon their breaches or vpon their falls for they are no other things then do befall the children of God Rather we are if they be such as haue made a good profession of the truth in such cases to helpe them as here our Apostle speakes first to labour to raise them if they be fallen and if they be at oddes to set them at one euen because of their holy profession lest the way of truth should be euill spoken of for that our Apostle makes the reason vnto his faithfull yoke-fellow why he would haue him to help these godly women and to set them at one euen because they were such as had striuen with him in the Gospell LECTVRE LXXVII PHILIP 4. Verse 3. Whose names are written in the booke of life 4. Reioyce in the Lord alway againe I say reioyce WE haue heard the Apostles particular exhortations first vnto Euodias and Syntyche verse 2. secondly vnto his faithfull yoke fellow verse 3. Vnto Euodias and Syntyche that they would be of one accord in the Lord vnto his faithfull yoke-fellow that he would be a meanes to set them at one because they were such as for their labour with him and other his fellow-labourers in the Gospell were worthie that he should doe this for them One thing yet remaineth to be noted from the exhortation vnto his faithfull yoke-fellow which is the Apostles affirmation of his fellow-labourers that their names were in the booke of life Whereby he meaneth that their life was as certainely sealed vp with God as if their names had bene written in a booke to that purpose For the better vnderstanding of which phrase and manner of speech first we are to know that in the Scriptures there is mention made of three bookes attributed vnto God One the booke of Gods prouidence another the booke of Gods iudgement a third the booke of life The booke of Gods prouidence is his fore-knowledge of all things before euer they were And of this the Psalmist speaketh where he saith Psal 139.16 Thine eyes did see me when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before Where by the booke of God is meant his fore-knowledge whereby he knew all things from euerlasting The booke of Gods iudgement is his knowledge of all our thoughts words and workes which in the last day shall so clearely be presented vnto vs as if they were then read out of a booke and according to which he shall then iudge vs And of this Iohn speaketh where he saith I saw the dead Apocal. 20.12 both great and small stand before God and the bookes were opened and the dead were iudged of those things which were written in the bookes according to their workes Where by the bookes is meant that knowledge of all our thoughts words and works which God in the last iudgement shal present vnto euery mans conscience so clearely as if a man should open a booke wherein they were all written and
20.2 2. Sam. 12.13 Abraham the father of the faithfull sometimes lied and spake not the truth Dauid a man after Gods owne heart after his murder and adultery slept as it were in the dust a great while till Nathan awoke him Peter vnto whom it was said Mat. 16.18.23 Thou art Peter and vpon this rocke I will build my Church had got a great fall when he heard it said vnto him Get thee behind me Satan thou art an offence vnto me The Church of Corinths light was so dimmed for some while that the Apostle doubted how to come vnto them 1 Cor. 4.21 whether with a rod or in loue and in the spirit of meeknesse And the Philippians care for the Apostle was so for a while frozen and key-cold that they seemed quite to haue forgotten him So subiect vnto their infirmities are both whole bodies and the soundest parts euen of the best bodies so long as they are clothed with the earthly house of this tabernacle Not the best but feele such decayes in themselues not the best but the best graces are so eclipsed in them that they which should be as trees planted by the riuers of waters bringing forth their fruite in due season are sometimes as dead and withered trees whose leaues are faded and their fruite perished that their faith which should worke by loue is sometimes as fire vnder the ashes or embers that their charitie which should alwayes be feruent is sometimes ice-cold that their obedience which should be with their whole heart is sometimes diuided betweene God and the world so that not the best but may sometimes shrinke in himselfe and others doubt of him whether he belong to the couenant whether he be in the state of grace But it is a doubt which need not greatly trouble For though the children of God may sometimes seeme to be as the wicked yet are they not as the wicked The wicked are indeed like the heath in the wildernes they are indeed corrupt trees and without fruite twise dead and pluckt vp by the rootes For though some of them be it may be as the fig-tree which Christ cursed Mat. 21 19. hauing leaues and shadowes and shewes of diuers good graces of Gods Spirit yet looke well vpon them and consider them and ye shall find that either they haue no fruite or naughtie fruite on them wanting all sappe and moisture of Gods holy Spirit in them But the children of God onely seeme for a time to be as dead and withered trees as doth in Winter euery faire and pleasant tree For though now their leaues be faded yet do they afterward grow greene againe though now they beare no fruite yet afterward they do though now there seeme to be no sap or moisture in them yet is there in the roote and afterward shootes out though now they be as dead yet afterwards they reuiue again Their faith and loue are sometimes raked vp as it were in the ashes but infidelitie is bound vp in the soule of the wicked and hatred eateth vp the bowels of their belly Their charitie iâ— som times cold and their obedience full of defect but the very bowels of the wicked are mercilesse crueltie and they sell themselues to worke iniquitie or if there be any vtter rine or barke to make semblance and shew of a good tree yet is there no sap or moisture of Gods holy Spirit in them Wel they may haue tasted of the good word of God and of the powers of the world to come but it is but a taste that they haue gotten and the fruite that followeth it is but a blossome But the children of God are taught by Gods Spirit and howsoeuer for a time the Spirit shew not it self in them yet doth it afterwards bud forth into the fruits of true righteousnesse and holinesse To speake all in one word the wicked reuiue not after they seemed to be dead because in truth they neuer liued but the children of God after that they seeme to be dead vnto the life of God at last reuiue againe and do their former workes and againe the wicked onely for some time seeme to liue and at last shew plainly that they are and alwayes were dead in sinne but the children of God onely for some time seem to be dead and at last reuiue againe vnto the life of God through the power of the Spirit which was neuer quite quenched in them Here then is both a word of comfort vnto the distressed a watch word likewise vnto all in generall A comfort it must needs be vnto the afflicted soule that in the dearest children of God the life of God is not alwayes so manifest but that sometimes they seeme to be dead yet at last do reuiue again and do their former workes For why art thou so full of heauinesse O thou distressed soule and why are thy thoughts so troubled within thee Art thou euen dead in respect of the life of God Feelest thou no warmth of the Spirit within thee Art thou cold in zeale cold in prayer cold in charitie Hast thou slacked that diligence which thou wast wont to vse in the seruice of thy God in thy dutie towards thy neighbours and brethren Well plucke vp thine heart be not troubled nor feare This is no other thing then sometimes befalleth euen the dearest children of God for sometimes euen the best of them feele it to be so with them Onely tell me this didst thou euer feele the life of God and the warmth of his Spirit within thee Hadst thou sometimes comfort in the hauing of those graces the want whereof doth now disquiet and discomfort thee O what else and there is thy griefe that now thou findest not that comfort in them which thou wast wont to find Well be strong and comfort thine heart For thy God at the last will reuiue thee Thy God will stablish the thing that he hath wrought in thee and he that hath begun a good worke in thee will performe it vntill the day of Iesus Christ for whom he loueth once he loueth vnto the end A cloud hath for a while ouershadowed thee and Satan for a time by a mist hath obscured thy light but thy light shall breake forth though not as the Sunne in his brightnesse yet so cleare that the life of thy God shall be manifest in thee Onely let this watchword be vnto thee and vnto all in generall that when you feele such decayes of the life of God in your selues either by dulnesse vnto any dutie or slacknesse in any seruice then ye stirre vp the grace of God in you and labour by prayer and euery holy course that the grace which seemeth to be dead may be reuiued in you As therefore the Apostle exhorteth Eph. 5.14 so say I vnto you Awake thou that sleepest and stand vp from the dead euen them that are dead in sinne and iniquitie and Christ shall giue thee light Shake off that drowsines which
of Vines Who saith the Apostle planteth a vineyard and eateth not of the fruit thereof How much more should they that plant and worke in the Lord his vineyard eate of the fruits of their owne labours Thirdly by an argument taken from them that are occupied about cattell Who saith the Apostle feedeth a flocke and eateth not of the milke of the flocke How much more should they that feede the Lord his flocke with the sincere milke of the word be fed by them with temporall food Fourthly by an argument taken from the testimonie of Moses where he saith 9. Thou shalt not muzzell the mouth of the oxe that treadeth out the corne for that was the fashion in Palestina how much lesse should their mouth be muzled maintenance be denied them that labour in the Lord his husbandrie Fiftly by comparing spirituall things with temporall things 11. If saith he we haue sowen vnto you spirituall things is it a great thing if we reape your carnall things that is things necessarie for the maintenance of this life Sixtly by an argument taken from the allowance of the Priests of the old Law 13. Do ye not know saith the Apostle that they which minister about the holie things 14. eate of the things of the Temple and they which waite at the Altar are partakers of the Altar so also hath the Lord ordained that they which preach the Gospell should liue of the Gospell Thus ye see a large proofe of this point in that one place by many arguments Many other places there are pregnant also to this purpose Galat. 6.6 as when it is said Let him that is taught in the word mâ—ke him that hath taught him partaker of all his goods as also where it is said 1. Tim. 5.17 The Elders that rule well are worthy of double honour especially they which labour in the word and doctrine by which terme of double honour many do vnderstand reuerence and things necessarie for the maintenance of this life The point is so cleare that to doubt of it is to doubt of the truth of the Scriptures which in so many places giue so euident testimony thereunto Which may serue to admonish many of vs of a necessarie duty wherein we vse great slacknes Some of vs can be very well content neither to be taught in the word not to giue any maintenance to the Preachers of the word And these are men altogether senslesse without all feeling of God or godlines in whose hearts the day-starre of righteousnes hath not yet risen that they should know or thirst after the things that belong vnto their peace Others of vs could be better content a great deale to giue something to stay the Ministery of the word that so we might continue in our ignorance and sleepe in our sinnes then to haue the word preached vnto vs. And these are men not sicke but dead in sinne desperately wicked and vnto euery good worke reprobate Others of vs can be content to hearken to them that labour in the word and doctrine and that they should preach often but care not how little to heare of allowance toward their maintenance If they speake of the Ministers duty of the assiduitie and diligence which they ought to vse of the necessitie that lieth vpon them to preach the Gospel of the woe that is vnto them if they do not preach the Gospel we like them well and commend them much But if they speake of their owne maintenance of their allowance due on our parts vnto them what say we then Then forsooth they tell their owne tales they preach for themselues Math. 10.8 Nay we can dispute very wel against them out of the Scriptures in this point and tell them that freely they haue receiued and freely they must giue 2. Thess 3.8 and that Paul laboured with his owne hands because he would not be chargeable to them whom he taught But see how herein we deceiue our selues He that saith Freely ye haue receiued freely giue doth he not immediately after say that the workeman is worthie of his meate What then doth our blessed Sauiour crosse himselfe God forbid And yet either we must say so or else that the former words make nothing against the maintenance of Ministers especially the latter words being both so plaine in themselues and likewise alledged by the Apostle for the Ministers maintenance 1. Tim 5.18 For the meaning then of those words first I say that they are to be vnderstood of working miracles which gift as the Lord freely bestowed on his Apostles and Disciples for a time for the better gaining of men vnto the faith so he would haue them freely shewed forth vpon men that as Elizeus the Prophet could by no meanes be wrought to receiue any thing of Naaman the Syrian for healing his leprousie so whatsoeuer sickenesse they should heale whatsoeuer miracles they should worke they should not be wrought to take any thing for it Secondly if any man shall contend that the words are to be vnderstood of the Lords worke generally that as freely they haue receiued the grace so freely they do the worke then I expound the words by that of the Apostle Peter that they are to feede the flocke of God which dependeth on them 1. Pet. 5.2 caring for it not by constraint but willingly not for filthie lucre but of a readie minde Surely it is no way the meaning of those words that they that labour in that holy worke should be debarred of wages for their labour Neither doth the example of the Apostle labouring with his owne hands at all make against the maintenance of the Ministerie by the Church First he professeth that he wrought with his hands not for that he ought so to do for he proueth that they ought to haue ministred vnto him but that they might haue no exception against him Secondly the example of the Apostle herein is no way to presse vs for that he needed not as we to attend vnto reading but being immediately taught of God and furnished with all knowledge in the third heauen he was able at all times to teach the way of God perfectly though he wrought with labour and trauell night and day But we cannot intend manuarie matters and do the duties of our calling Our duty is to attend vnto reading to exhortation 1. Tim. 4.13 and to doctrine and the Church is to minister vnto vs necessary maintenance How cunningly therefore soeuer we thinke we can dispute against the maintenance of the Minister by the Church yet do we but deceiue our selues therein This is true generally that whatsoeuer we say or dispute we will giue as little to his maintenance as may be we will withhold from him as much as we can we thinke that wel gotten that is saued from them and we thinke euerie little too much that they haue Beloued I haue no cause but to perswade my selfe better things of many of you Onely
we haue and to be free from all suspicion of vngodly desires and vnlawfull attempts to increase that we haue as not content with that we haue so let vs follow our Apostle and as he hauing that which supplied his wants said I haue plentie and I am filled so whatsoeuer be our store if we haue but foode and raiment let vs thinke and say that we haue plenty and that we are filled The third thing which I note is the acceptablenesse of the Philippians gift vnto God Which the Apostle signifieth by a speech borrowed from sacrifices the odour wherof smelleth sweete as persume in the nostrils of the Lord. Whence I obserue how acceptable and pleasant vnto God our workes of charity are generally towards the poore and particularly towards the Ministers of Christ his Gospel they are as sweete smelling sacrifices wherewith the Lord is well pleased It is said that Noah after the deluge Built an altar vnto the Lord Gen. 8.20.21 and tooke of euery cleane beast and of euery cleane fowle and offered burnt offerings vpon the altar and it is added that the Lord smelled a sauour of rest that is he accepted his sacrifice and was so well pleased that he ceassed from his wrath So in the mentioning of many sacrifices in Leuiticus it is often thus added It is a burnt offering an oblation made by fire for a sweete sauour vnto the Lord. So that our Apostle calling our workes of charitie sacrifice and sweete smelling odours euidently sheweth thereby how acceptable and pleasant they are vnto God Such a sacrifice Obadiah offered vp vnto the Lord 1. Reg. 18.4 when he hid the Lord his Prophets by fifties in a caue from the furie of Iezebel and fed them with bread and water Such a sacrifice Ebedmelech offered vp vnto the Lord Ier. 38.13 when he got Ieremiah the Lord his Prophet out of prison where he was cast into the dungeon and dead almost with hunger Such a sacrifice the house of Onesiphorus offered vnto the Lord 2. Tim. 1.16 when he sought out our Apostle diligently and found him and often refreshed him and was not ashamed of his chaine These all in their charitable works for the Prophets and Ministers of the Lord offered vp sweete smelling odours and sacrifices acceptable and pleasant vnto God Such a sacrifice likewise the Churches of Macedonia offered vnto the Lord when in their extreme pouerty they were richly liberall to the reliefe of the poore Saints at Ierusalem And with such sacrifices whensoeuer they are offered God is well pleased as witnesseth the Apostle where he exhorteth to such sacrifice To do good Heb. 13.16 saith he and to distribute forget not for with such sacrifice God is well pleased Yea he keepeth the good deeds of a man as the apple of his eye and the almes of a man is as a thing sealed vp before him Yea looke whatsoeuer good he doth vnto the poore Eccl. 17.20 the Lord shall recompence it him againe into his owne bosome Prou. 19.17 For the day shall come wherein it shall be said vnto such workers of charitie Mat. 25.34 Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world for I was an hungred c. Here then first learne what the Christian sacrifice is wherewithal God is well pleased The sacrifices of the old Law they are now abolished and done away euen since our blessed Sauiour gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God Other incenses and sacrifices which now in many places are offered and sacrificed vnto idols and images they are an abhomination vnto the Lord. It is not perfumes in temples burning of incense vnto Saints sacrificing vnto stocks and stones or hoasts vpon the altars that are acceptable and pleasing vnto God Nay he that doth these things is as if he cut off a dogs necke as if he offered swines bloud as if he blessed an idoll nay he is an idolater and he is an abomination vnto the Lord. If we will be sacrificing the Christian sacrifice which we must offer vnto the Lord to be a sweete smelling sauour vnto him must be the offering of the calues of our lips euen the sacrifice of praise thanksgiuing for such his louing mercies as he hath vouchsafed vnto vs or else the offering of our selues a liuing sacrifice holy acceptable vnto God which is our reasonable seruing of God or else the offering of our goods in a charitable deuotion to the poore afflicted members of Christ Iesus These sacrifices are commended vnto vs by the Apostles of Christ Iesus Heb. 13.15 the first where it is said Let vs by Iesus offer the sacrifice of praise alwaies vnto God that is the fruite of our lippes which confesse his name Rom. 12.1 the second where it is said I beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God Heb. 13.16 the third where it is said To do good and to distribute forget not for with such sacrifice God is well pleased And these are the alone sacrifice left vnto Christians to offer which are acceptable and pleasant vnto God Secondly let vs hence learne to striue euery man to go one before another in doing good vnto all the afflicted members of Christ Iesus It is a sacrifice acceptable and pleasant vnto God witnesse the Apostle here It is more accepted with God then all burnt offerings and sacrifice witnesse the Prophet Hos 6.7 It shall further their reckoning in the day of Christ Iesus witnesse the Apostle in the words before It shall bring with it great recompence of reward through the promise made of God vnto vs in Christ Iesus witnesse our blessed Sauiour Mat. 25. Gal. 6.10 Let vs therefore as the Apostle exhorteth While we haue time do good vnto all men but specially vnto them which are of the household of faith Let vs as Daniel counselled Nebuchadnezzar Dan. 4.24 Breake off our sinnes by righteousnesse and our iniquities by mercies towards the poore Let vs as Salomon willeth Prou. 3.3 Binde mercie and truth vpon our neckes and write them vpon the tables of our hearts Let all hard-heartednes be farre from vs and let the bowels of compassion be kindled within vs so often as we behold the distressed members of Christ Iesus The law commandeth mercifulnes and compassion euen vnto the poore beasts How much more should we that are members one of another we that are members of the mystical body of Christ Iesus deale mercifully one with another and be feruent in charity one towards another Beloued let vs consider our selues and prouoke one another vnto euery good worke He that hath bene slacke let him be no more slacke and he that hath bene forward this way let him be forward still The day approcheth
fruitfull in all good works to haue our whole conuersation holy to shew forth the fruits of the spirit in our whole spirit soule and bodie throughout our whole life this we cannot brooke and this is a thing wherein the Preacher may well striue with vs but wherein he shall not preuaile with vs. For here it is with vs as it was with the yong man in the Gospell who soothed vp himselfe as if hee had beene as good a man as liued till it was said vnto him Math. 9. If thou wilt be perfit goe sell that thou hast and giue it to the poore and thou shalt haue treasure in heauen but then he hung downe the head and went away sorrowfull so we many of vs while it is said doe that which is good let your conuersation be honest haue your fruit in holinesse we comfort our selues as hauing obserued these things but when it is said abound in euery good worke be yee filled throughout your whole man and throughout your whole life with the fruits of righteousnesse then we hang downe the head and all the exhortations in the world will not preuaile thus farre with vs. That the Lord shall open his hand and fill vs with plenteousnesse in all good things we can brooke it very well but where is he that is filled with the fruits of righteousnesse to the glory and praise of his name Some one Tabitha it may be may be full of good works but with the rest it is well if they be not as bad as the worst Let vs beloued now that we know what we should be striue vnto that which should be Let vs as we should be be trees of righteousnes filled with the fruits of righteousnesse As as we are purged by Christ Iesus to be a peculiar people vnto him zealous of good works so let vs abound in euery good worke Let vs not onely flie that is euill and doe that is good but as men sanctified throughout in spirit soule and bodie let our whole life and conuersation be such as becommeth the Gospell of Christ Iesus The more fruit we beare the better trees we are the more by our fruits we glorifie God the Father the more sure we are that we are branches of the true vine Christ Iesus Let vs therefore giue all diligence vse all holy meanes and pray that we may abound more and more in the knowledge of Gods will that we may discerne things that differ that we may be pure and without offence vntill the day of Christ filled with the fruits of righteousnesse and being fruitfull in all good works The next thing which here I note is that the Apostle calleth good works the fruits of righteousnes For it is as if he had said filled with good works which are the fruits of righteousnes therefore called the fruits of righteousnes because they spring from righteousnes as the fruit from the tree The obseruation then hence is that good works are the fruits of righteousnes Righteousnes that is the tree and good works they are the fruit of the tree so that as first must be the tree and then the fruit so first we must be righteous euen by the righteousnes of God in vs before we can doe the works that are good Now what is our righteousnes before God Our Apostle telleth vs in the third chapter of this epistle vers 9. euen that righteousnesse which is through the faith of Christ for as Abraham beleeued God it was imputed to him for righteousnes so our faith in Christ Iesus who is made of God vnto vs wisdome and righteousnes and sanctification and redemption is accounted vnto vs for righteousnes before God First then we must beleeue in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud before we can doe any works acceptable vnto God and being iustified by faith in Christ then are our works good and acceptable vnto God And to this our Apostle giueth testimonie where he saith Vnto the pure all things are pure Tit. 1.15 but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled In which words by pure he meaneth them whose hearts are purified by faith in Christ Iesus as the antithesis in the next clause sheweth where he expresseth whom he meaneth by impure men euen vnbeleuing men Hence then it is plaine that when once our hearts are purified by faith in Christ Iesus not onely the things which by the law are counted vncleane are cleane and pure vnto vs but our works also are good and holy but till our hearts be purified by faith in Christ Iesus neither any of the things which by the law are counted pure are pure vnto vs neither is any worke of ours good but how good soeuer it be in shew yet it is indeed abominable before God To the like purpose is that of the Apostle Heb. 1â— 6 where he saith that without faith it is impossible to please God where the Apostle shewing the dignitie and excellencie of faith amongst other things commendeth it for this that by it as Henoch did we please God but without faith saith he it is vnpossible that any worke of ours whatsoeuer should please God So that our works if they be good they are the fruits of righteousnes euen of the righteousnes which is of God through the faith of Iesus Christ otherwise if they spring not from that roote they are not good Here then first learne to beware of them that tell you that our good workes are that righteousnesse whereby we are iustified before God Yee see the Apostle tel eth you that they are the fruites of righteousnesse Aswell therefore may they tell you that the fruite of tree is the tree as that our good workes are our righteousnesse before God Let God bee true and euery man a lier If hee haue said that they are the fruites of righteousnesse then assure we our selues that they are spirits of error that tell vs that they are our righteousnesse Secondly hence learne to beware of them that tell you that men not begotten in the faith of Christ Iesus are able to doe the things that are good and pleasing vnto God for either you must not belieue the holy Apostle or rather the holy Ghost speaking by the mouth of the Apostle or else you must know that they onely do the things that are good and pleasing vnto God that are iustified by faith in Christ Iesus for this the holy Apostle hath said That good workes are the fruites of righteousnesse Either then our good workes must spring and proceed from the righteousnes of God by faith in Christ Iesus in vs or else they are not good so that they onely that are iustified by faith in CHRIST IESVS doe the things that are good And therefore they that tell you otherwise they are led by the same spirit of error thaâ— they are who tell you that by our workes
which we haue by this holy sacrament of the Lords Supper for the strengthning and increasing of our faith Many things yee see here are fully to assure our faith that we should not doubt but as surely as we receiue the bread and wine into our bodies to become wholly ours so withall our soule receiueth Christ together with his passion and righteousnesse to be wholly ours as surely as if we had wrought them in our owne persons Yea such assurance our faith groweth vnto by the vse of this holy Supper as that now we know by the powerfull operation of Gods holy spirit within vs that God is in vs indeed and that now Christ is ours and we Christs and that together with Christ we haue all things euen all the benefits of our saluation And the more that our faith is strengthned hereby the more also is this feeling knowledge of Christ increased in vs so that together with the growth of our faith there is a growth of this knowledge Seeing therefore this knowledge of Christ groweth as our faith in Christ groweth and seeing our faith is so strengthned and increased by the holy vse of this holy Supper let vs so often as we are called vnto this holy table prepare our selues with all holy reuerence and feare to the celebration of these holy mysteries Great is the benefit that here we doe receiue if we eat of this bread and drinke of this cup worthily for then we eat spiritually the flesh of Christ and drinke his bloud then we dwell in Christ and Christ in vs we are one with Christ and Christ with vs and these things are so sensibly represented vnto our eyes and taste as that our faith is fully assured thereof so that henceforth we know by the working of the spirit that Christ is ours together with whatsoeuer is his But if we present our selues at these holy mysteries without due preparation and examination of our selues we haue no such benefit but rather we are guilty of the bodie and bloud of our Lord and Sauiour Proue therefore your selues whether you are in the faith whether yee feele your hearts assured by the spirit of God that the punishment of your sinnes is fully discharged in Christ and that whatsoeuer Christ hath done pertaineth not onely to others but euen to you also If you beleeue these things and know these things though it be not without some doubts and without some imperfections behold by the vse of this Supper your weake faith and imperfect knowledge shall be strengthned and increased But if as yet yee haue no such faith in Christ no such knowledge of Christ then may yee not presume to present your selues at this holy table The vse of this Supper is for the confirmation and strengthning of our faith it is not for the begetting of faith in vs but that being begotten by the word is by the word and the vse of the Sacrament thus confirmed The last thing which hence I obserue is that if we will haue this experimentall knowledge of Christ in our owne soules by faith in Christ Iesus then must wee renounce all confidence in our owne merits and in our owne righteousnesse whatsoeuer For wherefore is it that men trust in their owne merits and in their owne righteousnesse Wherefore is it that men make reckoning to be iustified and saued by the worth of their owne workes Wherefore is it that men grow to a pharisaicall pride and conceit of themselues as if they had somewhat in themselues that might abide the tryall Surely it is because of the want of this feeling knowledge of Christ They neuer felt in their owne soules the sweetnesse of Christ the comforts of Christ the treasures of Christ They know not by experience in their owne soules that Christ is all in all vnto them they know not what Christ is made of God vnto his children They haue a knowledge of Christ but the knowledge of Christ hath not seazed vpon their soules and therefore they doe not know the full sweetnesse of Christ and the full worth of Christ For if they knew in their owne soules that Christ were made of God vnto them wisdome and righteousnesse sanctification and redemption they would onely reioyce in Christ Iesus and haue no confidence in the flesh But therefore they reioyce in the flesh and haue confidence in their owne workes and in their owne righteousnesse because they know not Christ If therefore we will know Christ with a sauing knowledge and a feeling knowledge of him in our selues we must vtterly renounce all confidence in our owne merits and all trust in our owne righteousnesse whatsoeuer What shall we say then vnto them that stand vpon the merit and worth of their owne workes and of their owne righteousnes Surely euen thereby they shew that howsoeuer they say they know Christ yet they haue not this experimentall knowledge of him in their owne soules for if they had they would know such infinite treasures of all spirituall graces to be hid in him as that they would minde nothing without him To conclude this point therefore let these trust in their merits let those follow their vaine delights and pleasures let these seeke after riches let those spend their whole time in the studie of humane knowledge but let vs studie to know Christ If we haue this feeling knowledge of him in our owne soules then come pouertie come sicknes come famine come sword come persecution come affliction come aduersitie come what crosse can come our soule notwithstanding all these is at quiet rest and in him we haue comfort enough against all these In him because we know him we know that treasures enow and comforts enow are hid for vs whatsoeuer trouble or aduersitie we finde in the world Let vs therefore studie to know him and because faith is the roote of this knowledge let vs vse with all religious reuerence those meanes whereby faith is either wrought or confirmed And because confidence in our owne merits and righteousnes is an enemie to this knowledge let vs renounce all such confidence and reioyce onely in Christ Iesus that we may know him c. LECTVRE LVIII PHILIP 3. Verse 10. And the vertue of his resurrection and the fellowship of his afflictions c. THat I may know him and the vertue That is and that I may know the vertue of his resurrection .i. that I may daily more and more feele in my selfe the vertue of Christ his death resurrection .i. that I may daily more more die vnto sinne and liue vnto righteousnesse by the power of the spirit which raised vp Christ Iesus from the dead For by resurrection in this place I vnderstand both Christ his death and resurrection and by the vertue of Christ his death and resurrection I vnderstand not that power whereby Christ ouercame death and rose againe from the dead but that regeneration that dying vnto sinne and liuing vnto righteousnesse which the Holy Ghost worketh in
vs by the power of Christ his death and resurrection The third vantage then which the Apostle reckons vpon by disclaiming al righteousnes by his own works and reioycing onely in Christ Iesus is that hereby he shall know the vertue of Christ his resurrection in himselfe whereby he shall daily more and more die vnto sinne and liue vnto righteousnesse which vertue of his resurrection he greatly desired to know and which otherwise he could not know So that it is as if the Apostle had thus said I doe iudge all my owne workes whatsoeuer to be but dung and quite renounce all confidence in my owne righteousnesse to the end that being iustified by the righteousnesse of Christ through faith in him I may know and daily more and more feele in my seâ—â—e by the powerfull operation of the Holy Ghost the vertue of Christ his death and resurrection whereby I may die vnto sinne and liue vnto God in righteousnes and true holinesse Thus much for the sense Now for the obseruations And that I may know the vertue Here first I note the Apostles great desire to know and to feele in himselfe by the worke of the holy Ghost the vertue of Christ his death and resurrection He reckoned this knowledge amongst the chiefe vantages which he had in Christ Iesus and for this vantage sake he made no reckoning at all of his owne righteousnesse by any workes that hee had wrought Such a longing and thirsting desire hee had to know the vertue of Christ his death and resurrection He knew Christ his death and resurrection that he died and was buried and that hee rose againe the third day but hee desired to know the vertue of his death and resurrection He knew likewise this vertue of Christ his death that thereby he had vanquished sinne death and the deuill and this vertue of his resurrection that thereby hee had purchased for him righteousnesse life and euerlasting saluation but he desired to know and to feele in himselfe the death of sinne by the vertue of his death and the life of righteousnesse and holinesse by the vertue of his resurrection This vertue also of Christ his death and resurrection he knew in that hee felt in himselfe by the power of the spirit a dying vnto sinne and a liuing vnto righteousnesse but hee desired to feele this vertue of his death and resurrection in himselfe daily more and more that hee might daily more and more die in the old man and be quickened in the new man that in euery combat betweene the flesh and the spirit the flesh might daily more and more be subdued to the spirit Whence I obserue what a vehement and earnest desire there should be in vs all to know and to feele in our selues the vertue of Christ his death and resurrection and in whom there is some feeling thereof to know and to feele it in themselues daily more and more Wee all of vs know that Christ died for our sinnes and that he rose againe for the full accomplishment of our iustification wee know that by the power of his death wee are deliuered from the first and from the second death from the death of sinne in this life and from the death of damnation for sinne after this life and that by the power of his resurrection wee haue our part both in the first and in the second resurrection in the first resurrection from sinne vnto righteousnesse and in the second resurrection from the power of the graue vnto life euerlasting Wee know that wee are buried with Christ by baptisme into his death that like as he was raised vp from the dead by the glory of the Father so wee also should walke in newnesse of life We know that if we be grafted with Christ to the similitude of his death dying vnto sinne by the power of his death euen so wee shall be to the similitude of his resurrection liuing vnto God by the power of his resurrection These things I say wee know at least we should know and I wish that they were farre better and more knowne then they are But there is a further knowledge of the vertue of Christ his death and resurrection which in our soules wee must long and thirst after This is the vertue of Christ his death and resurrection that we must long and thirst after to know and to feele in our selues the death of sinne and the life of God to know and to feele in our selues that the strength of sinne is abated in our flesh and that the life of God is renewed in the spirit of our minde to know and to feele in our selues a loathing of sinne and a loue of righteousnesse to know and to feele in our selues a mortification of the flesh with the affections and the lusts and a quickening in our spirit by the fruits of the spirit to know and to feele in our selues that delight which sometimes wee tooke in vnrighteousnesse in vncleannesse in couetousnesse in pride in crueltie in contention or the like sinnes to be cooled and a desire to liue righteously and soberly and godly in this present world to bee kindled in vs. For hereby we know in our selues the vertue of Christ his death and resurrection if we feele in our selues this mortification of the old man and this quickening in our inner man when his death workes the death of sinne in vs when his resurrection workes the life of God in vs then wee know in our selues the vertue of his death and resurrection The sacrament hereof is the sacrament of baptisme for when wee are baptized wee are baptized into the similitude of his death that like as he died once for sinne so we should euer die vnto sinne and into the similitude of his resurrection that like as he rose from the dead so wee which were dead in sinne should not henceforth serue sinne but liue vnto God in righteousnesse and true holinesse Euen our baptisme doth witnesse vnto vs that so many of vs as are baptized into Christ Iesus wee should die vnto sinne and liue vnto God in righteousnesse and true holinesse Which death vnto sinne and life vnto God seeing the holy spirit of God doth worke in vs by the power of Christ his death and resurrection how should we not most earnestly desire to know and to feele in our selues the vertue of Christ his death and resurrection But doe wee desire to know and to feele in our selues the vertue of Christ his death and resurrection Doe we with our Apostle in this place reckon this knowledge amongst our chiefest vantages Nay alas we know it not neither care we to know it for what dying vnto sinne and liuing vnto God is there amongst vs In whom is the strength of sinne abated and the life of God renewed in the spirit of his minde Doth the Atheist leaue his Atheisme and embrace godlinesse Doth the couetous person leaue off to set his affection on the things which are on the earth
their calling and are fruitfull in â—ood workes Which may serue to acquit vs of that carelesse â—ecuritie and presumptuous certainty which they say we teach â—en We know that as God hath ordeined the end so he hath â—rdained the meanes vnto the end And therefore we teach â—oth that the children of God may and are to ground the cerâ—ainety of their saluation vpon the sweet promises of God in Christ Iesus wherein there can be no vaine presumption and â—hat they are to labour and endeuour by walking in such good workes as God in Christ Iesus hath ordained them vnto to â—aue a sure testimonie vnto themselues of their saluation which must needs banish carelesse securitie O but they could â—e as sure of their saluation as we thinke our selues if it were â—pecially reuealed vnto them by God as Ezechias his health â—nto him and Pauls safetie vnto him I demand then haue â—hey no assurance from God of their saluation No maruell â—hen that they doubt of their saluation But we are sure of â—ur saluation Rom. 8.16.17 because the spirit of God doth witnes vnto our spiâ—â—â— that we are the sonnes of God and if sonnes then also heires â—uen the heires of God and heires annexed with Christ So that we haue two witnesses to assure vs of our saluation Gods spirit our owne spirit certified by the spirit of God Yea but why doth the Apostle say if I may comprehend if he were sure to comprehend and come vnto the marke This if argues a doubting Not so but some difficultie in the thing which he â—arnestly wisheth as also it often signifieth I magnifie saith the Apostle mine office Ro. 11.13.14 to try it by any meanes I might procure theâ— of my flesh to follow them and might saue some of them Doth thâ— Apostle doubt of sauing some of the Iewe by his ministerie because he saith if I might saue some of them No but thereby he signifieth his earnest desire to doe it and the difficultie of doing it Act. 8.22 Againe Pray God saith Peter vnto Simon Magâ—â— that if it be possible the thoughts of thy heart may be forgiuen thee Doth the Apostle doubt of Gods mercies to him if he could repent because he saith if it be possible c. No but theâ—eby he giues him to vnderstand of the difficultie of obtayning pardon for that sinne that so he might see the wickednesse of his sinne So the Apostle here saith that he laboureth if by 〈◊〉 meanes he may attaine c and that he followeth if he may coâ—prehend not that he doubteth of attaining to the glorious resurrection of the dead or of comprehending but thereby he signifieth his earnest desire to attaine vnto it and withall the difficultie of attaining vnto it 2 Tim. 2.5 For as the Apostle saith 〈◊〉 where No man is crowned except he striue lawfully .i. except he doe and endure whatsoeuer is to be done and suffered vntill he come to his races end He must deuoure all difficulties that will haue the crowne in that day And these difficulties increased the Apostle his desire so that he laboured if hee might attaine and followed if he might comprehend Thâ—â— then yee see that this place maketh nothing for that vncomfortable doubting of our saluation which they labour to perswade Nay to speake in one word vnto the whole point the whole streame of the scriptures maketh against this doubting for the certainty of our saluation Iob 19.25.26.27 I am sure saith Iob thâ— my redeemer liueth he shall stand he last on the earth though after my skin wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and nonâ— other for me 2 Tim. 4.8 So Paul Henceforth saith he is laid vp for meâ— the crowne of righteousnesse which the Lord shall giue me at thâ—â— day and not to me onely but vnto all them also that loue his appearing What To him onely Nay saith he but to all them also that loue his appearing Marke then the ground wherevpon he builds the certainety of saluation euen vpon that ground which is common to him with all the faithfull the â—â—ue of God in Christ Iesus So that by the power of the same â—â—rit and vpon the same ground that Iob and Paul assured â—â—emselues of their saluation may all the faithfull children of â—od assure themselues of their saluation Againe doth not â—e holy Ghost define Faith to be the ground of things which are â—â—ped for the euidence of things that are not seene a full assurance 〈◊〉 assurance without wauering the anchor of the soule both sure â—â—d stedfast It is cleare And is it not as cleare that we may â—â—rtainely know that we haue faith Rhem. in 2 Cor. 13.5 The Rhemists themselues 〈◊〉 knowledge it vpon that place of the Apostle Proue your â—â—â—ues whether yee are in the faith And may we not then asâ—â—e our selues of our saluation Verily verily Joh. 5.24 saith our Sauiâ—â—r Christ he that heareth my word and beleeueth in him that 〈◊〉 me hath euerlasting life and shall not come into condemnation 〈◊〉 hath passed from death vnto life Where euerlasting saluaâ—â—â—n is assured vnto him that beleeueth as surely as if he were â—eady in full possession of it Yea euerlasting saluation is â—sured vnto him that loueth the brethren as surely as if he â—ere already in full possession of it as S. Iohn witnesseth 1 Ioh. 3.14 where 〈◊〉 saith we know that we are translated from death vnto life beâ—â—use we loue the brethren Infinite almost are the places which â—â—ainely shew that we may and ought to assure our selues of â—â—r saluation I grant that euen the best of Gods children oftentimes doe â—â—gger and wauer and doubt and haue diuers spices and â—â—arkles of infidelitie and distrust arising in their hearts For 〈◊〉 long as we liue both our knowledge and our loue and â—â—r faith and our hope and the best graces that we haue are â—nely in part and vnperfect our knowledge not without â—â—me mixture of ignorance our loue not without some mixâ—â—re of hatred our faith not without some mixture of infideâ—â—tie our hope not without some mixture of distrust But this 〈◊〉 it that we teach that the children of God may and ought 〈◊〉 assure themselues of their saluation Indeed if we looke â—pon our selues our owne workes and our owne worthinesse â—e may iustly doubt of our saluation hauing in our selues deâ—â—rued euerlasting damnation But the ground and foundation of the certainety of our hope is the sure promise of Goâ— in Christ Iesus who hath promised in his word eternall lâ—â—â— to all them that beleeue in his name We looke not on oâ—â— selues but we looke on him that hath promised euen as Abraham did whose faith we are to follow of whom it is said thâ—â— he neither did consider his owne bodie which was now dead Rom. 4.19 being 〈◊〉 most an hundreth