through the faith of Christ c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith that he might be iudged by it and receiue his reward according to the merit of it This righteousnesse is sometimes called the righteousnesse of faith because by faith in Christ we are made partakers of this righteousnes sometime the righteousnesse of God because it is the meere gift of God who doth impute it vnto vs through faith in Christ sometimes the righteousnesse of Christ because it is his and onely inherent in him Hee would be found in that day hauing this righteousnesse Hence then I obserue that the righteousnesse whereby wee are accounted righteous before God is the righteousnesse of Christ or of faith or of God which soeuer ye will make it This also the Apostle hath euery where Rom. 3.24.25 We are iustified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Againe Gal. 2.16.3.11 know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ Againe that no man is iustified saith the Apostle by the Law Eph. 2.8.9 it is euident for the iust shall liue by faith And againe by grace are ye saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Yea euery where almost the holy Ghost witnesseth that we are accounted righteous before God not for our owne workes or deserts but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus This then is our righteousnes before God that God through faith in Christ Iesus imputeth not our sins vnto vs but imputeth Christ his righteousnesse vnto vs reckoning the righteousnesse of his obedience vnto the Law vnto vs as if wee had fulfilled the righteousnesse of the Law in our flesh and for the merits of his sufferings wiping all our sinnes out of his sight remembrance So that Christ his righteousnesse alone is our righteousnesse before God which because God doth impute vnto vs freely by his grace through faith therefore the Apostle saith it is God that iustifieth God then iustifieth his grace onely moueth him not any of our workes Christ and his righteousnes is the righteousnesse whereby we are iustified faith is the instrument whereby onely wee are made partakers of his righteousnesse I know that there are dogges which barke against this truth affirming that the righteousnesse whereby we are iustified is not only imputed vnto vs but inherent in vs. But this one place may serue to descrie this their madnesse It is of God imputed by him vnto vs therefore not inherent in vs. It is through faith therefore not inherent in vs. It is through the faith of Christ therefore really inherent onely in Christ It is not our owne but onely by faith in Christ therefore not really inherent in vs. If they vrge the Apostle Iames his authoritie to proue that the righteousnesse whereby we are iustified is inherent in vs because he saith that a man is iustified by workes we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith so that the Apostle maketh not workes in that place the causes but onely the fruites and effects of iustification If they reply that it is a sufficient proofe that we are iustified by workes because we are iustified by faith which is a worke we answer that iustification is attributed to faith because of Christ and his righteousnesse which it receiueth not because it is a worke of ours For as it is a worke of ours so it is not without some doubting but is imperfect as also our knowledge and loue are and so iustification is not attributed vnto it but onely as it taketh hold vpon Christ Iesus and his righteousnesse which is our perfect righteousnesse Whatsoeuer therefore they say lâ—t vs know that the righteousnesse whereby we are accounted righteous before God is only inherent in Christ Iesus and is not ours but only by imputation inasmuch as God doth impute it vnto vâ— through faith in Christ Iesus Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone but by workes also Rom. 8.1 And seeing it is Christ his righteousnesse alone whereby we are made righteous before God let vs reioyce in Christ Iesus alone and let vs iudge all our best workes whatsoeuer to be dung that we may be found in that day not hauing our owne righteousnesse c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits Too much cannot be taken from man neither can too much be giuen vnto Christ for he is all in all vnto vs our wisedome and righteousnesse our sanctification and redemption he is the reconciliation for our sinnes by him and through him and for him we haue all that we haue and vnder heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus Let vs therefore giue vnto him that which is due vnto him let not man rob him of his honour Let vs follow after peace and holinesse and righteousnes and euery good worke and let vs know that thiâ— labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace thâ—ough faith not imputing our sinnes but Christ his righteousnesse vnto vs and so making his righteousnesse ours as our sinnes were made his to wit by imputation only To knit vp the last obseruation in a word will you know how to be found in Christ in that day A matter worthy your knowledge For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it And thus farre the matter goeth hard with vs all being all of vs full of vnrighteousnesse and vngodlinesse What is then the righteousnes wherein we must be found to be iudged by it in that day Not our owne for that would sinke vs deep but the righteousnesse of Christ Iesus How shall we be found it this righteousnesse in that day If wee renounce all confidence in our owne righteousnesse as losse and dung and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes but
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
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
other places of his Epistles he teaches vs a quite contrary doctrine By grace saith the Apostle are yee saued through faith and that not of your selues Eph. 2.8.9 it is the gift of God not of workes lest any man should boast himselfe In which place see I beseech you how the Apostle setteth downe the grounds of our saluation Grace there is the first ground of our saluation It is God that iustifieth â— saueth vs saluation is his gift as the Apostle here saith â—ut why doth God saue vs Surely in respect of our selues we â—â—e saued freely by his grace according to his mercy In reâ—pect of Christ indeed we are saued by the merits of his death â— passion He hath brought vs with a great price euen with the â—rice of his own precious bloud which he shed for the remissiâ—n of our sins But we our selues haue no part in this paiment â— respect of our selues we are freely through the exceeding â—ches of his fauour and grace towards vs saued Faith that is he next occurent in our saluation Rom. 8.3 by grace we are saued through â—aith For faith is that hand whereby we take hold on saluation â—eached vnto vs by grace Here then yee see how saluation is â—oth giuen taken giuen by God taken by vs. It is giuen â—y God by grace it is taken by vs by faith What then haue â—e no part in the purchase of our saluation No surely faith whereby we are saued and saluation it selfe they are the gift of God What haue our works no interest in the meriting of our saluation No by grace we are saued through faith not any way of our selues nor of our works Why lest any man should boast himselfe For as the same Apostle reasoneth Rom. 4.2 if Abraham were iustified by works he hath wherein to reioyce but not with God Why not with God because to him that worketh 4. or meriteth by his works the wages is not counted by fauour but by debt And â—herefore in another place thus he reasoneth if of grace 11.6 then â—ot of works else were no more grace but if of works then no â—ore of grace or else were worke no more worke So that when the Apostle here saith that by grace we are saued it is euen thereby plaine that we are not saued by our works yet he putteth downe both saying that we are saued by grace not of workes Againe in his Epistle to Tatus Tit. 3.5 God saith he our Sauiour hath saued vs not by the workes of righteousnes which we had done but according to his mercy c. Where againe you see the author of our saluation is God our Sauiour the cause which moueth God to saue vs his mercy not our good works I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romanes and to the Galathians where at large he disputeth the question and plainely resolueth that we are iustified and saued freely by grace through faith in Christ his bloud and not by our works wrought according to the as But I purpose not any large discourse vpon this point By the which already hath beene said yee see how the Apostle is other of his Epistles teacheth cleane another doctrine thâ—â— saluation by works For he teacheth that we are saued freely by grace through faith not of our selues not of works 〈◊〉 out the works of the law How then is the Apostle contrary to himselfe Doth â—e here did vs worke our saluation as if by our works we might merit our saluation and elsewhere tell vs that our saluation a not of works but of grace God forbid that we should so sâ—â— or thinke The spirit whereby the Apostle spake both here and elsewhere is alwaies one and the same and is not changed He is the spirit of truth and directed the Apostle his tongue and pen into all truth so that he is not any where contrary to himselfe but here as elsewhere deliuereth the same truth Looke we then a litle into the words and into the meaning of the words in this place of the Apostle Here then we are to note 1. that it is not simply said worke your saluation buâ— worke out or finish or make an end of your owne saluation For the word here vsed doth properly signifie not simply to workâ— but to worke out to finish to make an end of a thing So it is vsed by the Apostle where he saith Take vnto you the whole armor of God Eph. 6.13 that yee may be able to resist in the euill day and hauing â—â—nished all things stand fast Againe when it is said worke 〈◊〉 or finish or make an end of your owne saluation by saluation is not meant as often else where that price of our high calling that crowne of immortalitie which at the end of our race is laâ—â— vp for him that ouercommeth and continueth vnto the end but by saluation is meant the whole course of a godly life which leadeth vnto saluation So that when he saith Make an end of your saluation he doth exhort vs thus much in effect that as we haue entred the race of righteousnes which leadeth vnto saluation so we would runne on in the same race vnto the end and fully finish our course in doing such good workes as God hath ordeined that wee should walke in them The thing then which hence is to bee noted from our Apostle touching good works is not the merit of our saluatiâ—â— by our works but that good works are the way which God â—â—th ordeined vs to walke in and in doing whereof he would â—ue vs to finish the whole course of our life And this we do â—ost gladly teach euery where and beat vpon in all our Serâ—ons and in all our exhortations Onely we are carefull to â—â—ch you the truth touching good works namely that they â—e not the causes of but the way which leadeth vnto saluatiâ—â— Saluation it is the gift of God giuen vs by Iesus Christ â—â—rough faith in his name So our Sauiour himselfe telleth vs â—â—ing My sheepe heare my voice Job 10.27.28.17.2 and I giue vnto them eternall â—e For as it is another place God gaue him power ouer all â—sh that he should giue eternall life to all them that beleeue in him â—â—luation then is the gift of God giuen by Christ through â—â—th in him it is not any way caused or merited by our works â—t good works are the way which God hath ordeined vs to â—â—ke in vnto saluation And this is plainely proued out of â—e places before alledged for the Apostle in the place to the â—phesians hauing set that downe that we are saued by grace â—â—rough faith not of workes Eph. 2.8.9.10 immediatly after he telleth vs that â— are the Lord his workmanship created vnto good works which â—â—d hath ordeined that we should walke in them Likewise in the â—ace to Titus hauing set that downe that God hath
of that good which we doe The Apostle then when he exhorteth vs to make an end of our owne saluation with feare and trembling his meaning is this that we should finish our course in doing such good workes as God hath ordeined vs to walke in But how with feare and trembling .i. with all humblenes and reuerence towards God not doubting of his loue towards vs but because we know he loueth vs fearing to displease him either by carnall securitie of doing any good at all or by vaine presumption of our owne worthinesse for that good which we doe The lesson then which hence we are taught is what ought to be the continuall conuersation of a Christian and how we ought to walke in the whole course of our life We ought to passe the time euen the whole time of our dwelling here 1 Pet. 1.17 as the Apostle speakes in feare euen in the reuerent feare of his most holy name in whose fauour is life and ioy for euermore Because we know he loueth vs in his well beloued Sonne we ought to be most loth any way to displease him and as dutifull children we ought to auoide and eschew euery thing that may offend his godly will If I be a master Mal. 1.6 saith the Lord by his Prophet where is my feare Whence it is plaine that all that are his seruants ought to feare to despise his name as the Priests there did and to displease the most high Now two motiues there are which may perswade vs vnto this reuerent and carefull walking in the whole course of our life and feare to displease him The one is this his eyes alwaies behold vs whatsoeuer wee doe is naked before him hee knoweth the very thoughts of our hearts before wee doe conceiue them and there is nothing hid from him This surely should make vs watch euen ouer our thoughts it should make vs carefull in all our waies that we doe not any thing whereby we may grieue his holy spirit And if we kept this alwaies in remembrance that whatsoeuer we doe God sees vs it would stay oftentimes euen the best of vs from many things which we doe For therefore it is that we fall into many noysome lusts that we defile our selues with much filthinesse of the world that by many sinnes we displease our God because we thinke not of his presence and forget that he sees vs. Which of vs is there that in our Princes presence would not feare to displease him How much more ought we to feare to displease our God in whose presence we are alwaies and who beholdeth whatsoeuer we doe Euen the regard of his maiestie before whom we stand should cause vs to walke before him with feare and trembling The other motiue to perswade vs vnto a reuerent and carefull walking as fearing to displease our God is this the quicke and eagle-sighted eyes of the wicked are euer prying and looking into all our waies that they may haue some aduantage against vs whereby they may take occasion to dishonor our God and to speake ill both of vs and of the Gospell which we professe This also should make vs watchfull ouer all our waies that thereby we do not offend and displease our God Haue your conuersation honest saith the Apostle 1 Pet. 2.12 among 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 The Apostle saw that the Gentiles among whom they liued were ready to picke a quarrell at euery litle thing wherein they offended thereby to dishonor God and to discredit the Gospell And therefore he exhorted them to looke vnto their conuersation that therby God might be glorified amongst the Gentiles And surely the Gentiles then were not more prying into the waies of Christians then the wicked and vngodly of the earth now are into the waies of Gods children For if they tread awry if they through the malice of Sathan or the infirmitie of the flesh or the deceitfulnes of sin slip out of the right way wherin they should walke by and by the wicked haue it and with open mouth they cry these be our pure and holy men these be our great professors of the Gospell these be the men that would be counted the onely religious men How carefull then ought we to be of our conuersation euen in regard of the watchfull eye of the wicked that we doe or say nothing whereby they may take aduantage against vs or occasion to dishonor God or to speake ill of the Gospell Whether therefore we regard the maiestie of our God whose eyes alwaies behold vs or the quicke eyes of the wicked which narrowly espy into our waies we see that we ought to passe the time of our dwelling here in feare and to make an end of our saluation with feare and trembling Ought we then thus to walke before the Lord with feare and trembling Here then are two extremities which are as two cancres of the soule to be looked vnto the one carnall securitie thother vaine presumption For such is Satans subtiltie that first he laboureth to make vs carelesse of doing that is good and then if he cannot so deceiue vs he taketh another course and laboureth to make vs proud of that good which we doe But we ought to walke before the Lord with feare and trembling therefore first we ought not to be carelesse of doing that is good but still we ought to feare lest our Lord and Master come in an houre when we shall be found doing no good It was the fault of those dispersed Iewes vnto whom Iames wrote that they boasted too much of their religion and were too brag of their faith but were altogether carelesse of doing those good workes wherein God had ordeined them to walke And I wish it were not a fault in our daies that men did now but too much content themselues with the names onely of faith and religion and were too carelesse of doing that which is good But beloued let vs know that if we beleeue in God we must walke before him in holinesse of life with feare and trembling We must not be carelesse to doe good but we must be carefull to shew forth good works as the Apostle telleth vs. This feare wherein we must walke must expell all carelesnesse in walking Tit. 3.8 And as this feare wherein we must walke must expell all carelesnes in our walking so must it likewise expell all vaine presumption and pride in our walking It was the Pharisie you know that stept forth and said Luc. 18.11 O God I thanke thee that I am not as other men extortioners vniust adulterers or euen as this Publican I fast twise in the weeke I giue tithe of all that euer I possesse 12. And others there are as pharisaicall as this proud Pharisie was who presume so much of the worth of their works that they dare
couetousnesse 2 Pet. 2.14 3. through couetousnesse making marchandise of mens soules Such a one was Balaam of whom the Apostle Peter saith in the same chapter that he loued the wages of vnrighteousnes Such were those of whom Esay speaketh Esa 56.11 that they were greedie dogges which could neuer haue enough Such were these among the Philippians whose God as the Apostle saith was their bellie Marke then who now at this day they are that through couetousnesse would make marchandise of your soules Who are they now that set on sale the forgiuenesse of your sinnes and the kingdome of heauen for money Who are they now that vnder colour of long praiers deuoure widowes houses that for such or such lands such or such summes of money such or such releefe vnto such or such places will promise you to say so many praiers for so many dayes or yeeres for you or for your friends Who are they now that make gaine godâ—inesse and doe all that they doe in deede and an truth for the maintenance of their state and of their bellies Erasmus when hee was asked by Fredâ—ricke Duke of SAXONIE his iudgement of Luther said that there were two great faults of his one that hee medled with the Popes Crowne another that hee medled with the Monkes bellie Erasmus his meaning was that those two things they were most of all carefull for and therefore could not endure the medling with them Doe not such like dogges serue their bellies and through couetousnesse make marchandise of you Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of dogges of barking and greedie dogges My next two notes I gather from that that these false teachers are called euill workers A third note therefore of false teachers it is so to teach the necessitie of workes vnto saluation as to make them ioynt workers with Christ of our saluation as if our saluation were not by Christ alone but by the workes of the Law also True it is that we must walke in those good workes which God hath ordained vs to walke in â—pâ— 2.10 or else wee cannot be saued but yeâ— by grace are wee saued through faith 8.9 not of workes lest any man should boast himselfe To teach therefore that our workes are any part of that righteousnesse whereby we are iustified or saued is a note of false teachers Which thing also our Apostle witnesseth in another place Gal. 5.4 where he saith that such make the grace of God of none effect Such were those that had bewitched the Galatians whose doctrine in his epistle vnto them he doth at large confute and sheweth that wee are iustified onely by grace through faith in Iesus Christ and not by the workes of the Law Such also were those that were crept in amongst these Philippians whom in this chapter he confuteth shewing that Christ alone is our righteousnesse and that wee haue no righteousnesse of our owne at all by any workes of the Law Marke then who now at this day they are that teach mans righteousnesse or saluation to be of his workes Who are they now that tell you that we are made righteous before God not by faith alone in Christ his bloud but by workes also Who are they now that tell you that not by Christ his merits alone but by the merit of our owne workes also wee gaine heauen and that not to our selues alone but to others also Who aâ—e â—hey now that tell you that together with Christ good workes must be ioyned as workers together with him of our iustâ—fication and saluation Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workes making those workes which as they are done according to the Law are good workes by this peruerse doctrine euill workes A fourth note of false teachers it is like vnto vnfaithfull workmen in the Lord his vineyard to teach for doctrines mens precepts and traditions of men For this false teachers take of euill and vnfaithfull workers in the Lord his vineyard that either in stead of the word or at least together with the pure seede of the word they sow mens precepts and traditions of men Our Sauiour noteth it in the enuious man that he sowed tares among the wheat Mat. 13.28 Mar 7 7. and it is notable in all his brood Such were those Scribes and Pharises that we reade of in the Gospell of whom it is said that they taught for doctrines the commandements of men Whereupon our Sauiour told them that they worshipped him in vaine Marke then who now at this day doe thus resemble vnfaithfull workmen in the Lord his vineyard Who are they now that teach you to doe a great number of things for the doing whereof there is no rule at all in the Scriptures Who are they now that fill your eares with traditions of the Apostles as they say and traditions of the Church as they say making them euen of equall authoritie with the writings of the Apostles Who are they now that teach you to beleeue otherwise then yee are warranted by the Scriptures the rule of faith Who are they now that mingle with the pure seede of Gods word the chaffe of mans braine and giue equall authoritie to the written word and to vnwritten traditions Doe not such shew themselues to be of the brood of the enuious man Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they are euill workers working vnfaithfully in the Lord his vineyard Now from this also that these false teachers among the Philippians were called the concision arise two notes whereby to discerne false teachers A fift note therefore of false teachers it is like vnto these of the concision to cause diuision and offences contrary to the doctrine of the Gospell of Iesus Christ and to cut themselues from the vnitie of the Church for this they take of the concision that as they cut themselues from the vnitie of the Church and caused diuision in the Church by vrging the circumcision of the flesh which the Church had done with so commonly false teachers rent the vnitie of the Church and cause diuisions by teaching other doctrine then the spirit of God hath taught the Church to receiue This note of false teachers our Apostle also giues elsewhere where hee saith Marke them diligently which cause diuisions and offences contrary to the doctrine which yee haue learned Rom. 16.17 and auoid them Such were those false Apostles and teachers which troubled the Church of Corinth after Paul had planted it who by their ambition brought in such factions and schismes and dissensions into the Church 1 Cor. 1.11 that the house of Cloe a vertuous and zealous woman aduertised the Apostle thereof Marke then who now at this
of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Where by the naturall man hee meaneth the man whose heart and vnderstanding the Lord hath not yet lightened by his holy spirit who as yet is not brought vnto the true knowledge of Christ and of him he saith that he neither doth nor can perceiue the things of the spirit of God nay more then that that the things of Gods spirit are meere foolishnesse vnto him Yea so it fareth ordinarily with the naturall man that he putteth darknesse for light and light for darkenesse bitter for sweete and sweete for sowre And if any be more carefull of his waies then the rest so that he can say with the Pharisie I am not as other men extortioners vniust adulterers I fast twiâ—â— in the weeke I giue tythes of all that euer I possesse if he be ciuilly honest mercifull and liberall if hee be iust towards others sober in himselfe and so precisely carefull of his waies as that he be vnrebukable before men hereon hee sets his rest and stands vpon it that these things are such an aduantage vnto him as that God should doe him great wrong â—f hee should not saue him for these things But tell him that all these and all the like things are but as a staffe of reede on which if hee leane it will breake into shiuers and hurt him tell him that Christ Iesus is the onely rocke of saluation vnto all them that put their trust in him that there is no other name giuen vnder heauen whereby we can be saued but onely by the name of Christ Iesus and that if he wil be saued he must repose all confidence in him and renounce all confidence in his workes or in any thing without Christ whatsoeuer hereat he will stand amased and with Festus he will say to him that shall tell him thus thou art besides thy selfe much learning doth make thee madde Thus it fareth with vs all before such time as we be renued in the spirit of our mindes either wee take pleasure in vnrighteousnesse or else we repose too much confidence in our supposed righteousnesse and for the wisedome of God we all count it meere foolishnesse and madnesse But so soone as the Lord vouchsafeth by his spirit to circumcise vs with the true circumcision of Christ so soone as the Lord giues vs a new heart and puts a new spirit within vs then we beginne to abandon the delights in the flesh and to sauour the things of the spirit then the case beginnes to be altered and wee to bee quite of another iudgement For then our eyes which were before dimme and shut vp being opened and cleared and the foggie mists of blindnesse darknesse and ignorance which couered our vnderstandings being expelled then wee begin to condemne our former waies then wee beginne to count the things losse which before seemed a vantage vnto vs and then we beginne to hearken vnto the things that belong vnto our peace So that whereas before we had confidence in the flesh now we renounce all confidence in the flesh and reioice only in Christ Iesus whereas before wee pleased our selues much in things which we willed and did now we see that in vs i. in our flesh dwelleth no good thing but that God onely worketh in vs both the will and the deed euen of his good pleasure whereas before wee counted the wisedome of God foolishnesse now we see that our owne wisedome is foolishnesse and that onely the wisedome of God is true wisedome For when the Lord hath put his spirit within vs then we walk in his statutes and keepe his iudgements and doe them Eze. 36.27 but before we doe not Deut. 30.6 3. when he hath circumcised our hearts thee we loue the Lord our God with all our heart and with all our soule before wee doe not and as our Apostle here saith when we are circumcised with the true circumcision that is when we are regenerated by God his holy spirit then we reioyce in Christ Iesus and haue no confidence in the flesh but before we haue confidence in the flesh and reioyce not in Christ Iesus A great change and a good change because from the worse vnto the better Let this then teach vs to bend the knees of our soules vnto the Lord our God for the grace of his holy spirit that the bright beames of his spirit shining into our hearts all mists of blindnesse darknesse and ignorance may be expelled thence and wee brought both vnto the perfect knowledge and obedience of Christ Iesus For if he guide vs wee wander not if he instruct vs wee erre not if he command the light of the glorious Gospell to shine vnto vs then is our darknesse turned into light But otherwise our foolish hearts are full of darknesse otherwise wee erre and wander out of the right way wherein wee should walke and lay hold on errour in stead of truth and embrace follie in stead of wisdome for it is the spirit alone that leadeth vs into all truth Ioh. 16.13 1 Cor. 12.3 and directeth vs vnto all wisdome and but by the spirit no man can say that Iesus is the Lord. Let vs therefore alwayes pray for the light of Gods spirit that it shining in our hearts our darknesse may be turned into light our feet may be guided into the way of peace and our eies may be opened to see the mysteries of Gods will and the wondrous things of his Law Secondly in that the Apostle after that he began to know Christ counted those things no vantage but losse which before he knew Christ seemed vantage vnto him I obserue that such workes as wee doe before wee be iustified by faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto iustification or vnto saluation For what were the things that seemed vantage vnto the Apostle before he knew Christ Was not one of them and whereof he made speciall account his vnrebukeable walking in all the commandements and ordinances of the Law his workes done according to the Law The verse immediately before sheweth that hee counted that one of his chiefe prerogatiues And yet he counted these workes done according to the Law before he beleeued no vantage at all vnto him for his iustification or saluation by Christ Iesus Now if the Apostle so iudged of his workes done according to the Law before hee beleeued this may be a sure proofe vnto vs that such workes as are done before grace and faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto our iustification or vnto our saluation Well they may haue a shew and semblance of vantage vnto vs but indeed they are no vantage vnto vs either to prepare vs to the grace of iustification or to moue the Lord to shew mercy on vs and saue vs for without faith it
is impossible to please God Heb. 11.6 Joh. 17.3 and without the knowledge of Christ there is no saluation for this is eternall life to know God and him whom he hath sent Iesus Christ So that our works done before we beleeue and before we be brought to the knowledge of Christ Iesus cannot be any way any merit why we should be iustified or why we should be saued Let this then teach vs to beware of such deceiuers as tell vs that such workes though they suffice not to saluation yet are acceptable preparatiues to the grace of iustification and such as moue God to mercy For if they were such preparatiues or if they did moue God to mercy how should they not be some aduantage vnto vs which the Apostle here plainly denieth They talke I know of Cornelius his praiers and almesdeeds Act. 10.4 as if they had beene workes done before faith and yet acceptable with God But the text it selfe in that place is sufficient to confute them for there it is said that hee was a deuout man 2. and one that feared God with all his houshold and gaue much almes to the people and praied vnto God continually All euident arguments that as a true proselyte he beleeued in the Messias howsoeuer he was not yet baptized nor perfectly instructed So that his praiers and his almesdeeds were not preparations and dispositions vnto faith and iustification but they were the fruits of his faith and iustification already begunne Of the like validitie are whatsoeuer arguments they bring to this purpose Howsoeuer therefore they tell you that workes done before faith or iustification are acceptable vnto God or dispositions vnto grace or motiues vnto mercy or merits in congruitie or whatsoeuer other aduantage yet yee see that the Apostle is cleare in the point that all the prerogatiues that any man hath and all the good workes that any man doth before he know Christ they are no vantage to him at all to iustification or saluation Yea further know that they who make other account of such workes thereby shew that indeed as yet they doe not truly know Christ for this is a plaine testimonie that as yet they are not come vnto the true knowledge of Iesus Christ if as yet they count such workes to be a vantage vnto grace or life Hearken therefore not vnto them neither giue ye any place unto their errour It followeth that hence also I should obserue that such workes are not only no vantage but losse for Christ his sake But the generall in the verse following comprehending this particular I haue thought good only to speake of it in the generall and so to conclude the point touching workes Thirdly therefore in that the Apostle saith in the next verse Yea doubtlesse I thinke all things but losse c. and doe iudge them to be dung c. I obserue that generally all our workes done according to the Law whether before or after faith and iustification seeme they neuer so good by reposing any confidence of saluation in them are not only no vantage but losse yea but dung such as were farre more meet that we should be purged of them then that wee should repose any confidence in them For that generally all workes are here to be vnderstood it is plaine by the Apostle in this place first because hauing spoken in the former verse of workes done before faith and iustification here he vseth a more generall word comprising both those and what workes else soeuer as if he had said yea doubtlesse now that I am growne vp in further knowledge of Christ Iesus I now thinke not onely things which either I had or did before I knew Christ but euen all things generally euen all my workes whatsoeuer and whensoeuer done to be but losse for the excellent knowledge c. to be but dung that I might winne Christ Secondly because the Apostle saith that hee doth iudge all things to bee dung that he might now winne Christ He had already won Christ but his meaning is that to the end hee might more and more winne him to the end that hee might more and more neerely be ioyned vnto him hee counted all his owne righteousnesse euen which now he had by any present workes of his to be but losse to be but dung So that all workes done either before or after that wee be iustified by faith are here meant What then are all our workes whatsoeuer and whensoeuer done simply to be iudged losse and dung No surely not in respect of the substance of the workes that are done for fasting praiers almesdeeds righteousnesse iudgement mercy and the like fruits of faith are good workes and pleasing vnto God both commanded and rewarded by him But both these and whatsoeuer our best workes are to bee iudged losse and euen dung that is in comparison of the excellent knowledge of Christ Iesus and of that righteousnesse which wee haue by faith in him for what are all things in the world in comparison of the excellent knowledge of Christ Iesus or what is mans righteousnesse that it should be compared vnto the righteousnesse of Christ Iesus Christ is our life Col. 3.4 Ioh. 17.3 and to know him as hee is reuealed by the light of his glorious Gospell is euerlasting life What shall wee then compare vnto this excellent knowledge Nay let vs not esteeme to know any thing â—â—ue Iesus Christ and him crucified in comparison of this knowledge let all things in the world seeme losse and euen dung vnto vs. Likewise what is mans righteousnesse in comparison of his righteousnesse Surely as darknesse in respect of the Sunne in his brightnesse for it is as himselfe white and ruddie and wholly delectable without blemish without spot or wrinkle or any such thing and what else is our â—est righteousnesse but as the menstruous cloathes of a woman full of filthinesse and slurried with much vncleannesse So that in comparison of Christ his righteousnesse it may well be counted losse and compared vnto dung fit for nothing buâ— the dunghill Secondly in respect of any confidence to beâ— reposed in them all our very best workes generally whatsoeuer are but losse but dung The reason is because confidence in them staies vs from that confidence which we ought to haue in Christ Iesus for the more that we reioyce and secure our selues in our owne righteousnesse which is by works the lesse we care for comming vnto Christ to be clad with his righteousnesse Witnesse the Apostle where shewing the cause of the ruine of the Iewes Rom. 10 3. he saith that they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse submitted not themselues vnto the righteousnesse of God Whence it is plaine that to sooth vp our selues in a conceit of our owne righteousnesse is the very way to stay vs from seeking the righteousnesse of God in Christ Iesus And what else meaneth that of our Sauiour vnto
the Pharisies where he telleth them that the Publicans and harlots shall goe before them into the kingdome of God Matt. 21 31. The meaning is not that the wicked and lewd life of the Publicans and harlots did more commend them vnto God then did the religious and strict life of the Pharisies but thereby our Sauiour giueth them to vnderstand that because of their conceit and confidence in their owne righteousnesse they were further from the kingdome of God then were the greatest sinners that were so that there was more hope of the greatest sinners that were that they would sooner come to repentance and sooner come vnto him then would they that had confidence in their owne workes and in their owne righteousnesse The more confidence then that we haue in our owne workes and in our owne righteousnesse the more strangers wee are from Christ and his righteousnesse If wee cleaue wholly to our workes as thinking to be iustified or saued by them wee are wholly separated from Christ Iesus and haue no part in that saluation which is by grace through faith in his name or if wee cleaâ—â— in part vnto our workes then doe wee diminish the glory of Christ Iesus Nay I say more if wee cleaue in part vnto our workes wee haue no part in Christ or in saluation by him Which I take it is plaine by that of our Apostle verse 3. of this chapter where hee saith Wee reioyce in Christ Iesus aâ—â— haue no confidence in the flesh as if he should haue said If weâ— should haue confidence in the flesh then should wee not reioice in Christ Iesus The conclusion then must needs bee that all our workes by reposing confidence in them how good soeuer they seeme to be are indeed losse and hurtfull vnto vs. For what more hurtfull then to withhold vs from comming vnto Christ vnto these of the Apostle let mee adde a 3. respect wherein also euen all our workes generally are but losse and dung which is in respect of the quality of our works in themselues For if our best workes should be weighed in the ballance of the sanctuarie they would be found too light if they should be examined after the strict rule of Gods iustice they would make vs lift vp our voices with Dauid and say Psa 143.2 enter not into iudgement with thy seruant ô Lord for in thy sight shall no man liuing be iustified Iob. 14.4 For who can bring a cleane thing out of filthinesse there is not one that can do it How good therefore how righteous and holy soeuer we be yet must we know that all our righteousnesse is but as filthy clouts out of the Prophet Es 64.6 Whether therefore we compare our workes and our righteousnesse by workes with the knowledge of Christ and the righteousnesse which we haue by faith in his name or whether we respect the reposing of any part of our confidence in them or whether we respect our workes in themselues if they should be examined by the Law of God we see that they are no vantage but losse and as the Apostle tearmeth them dung Which doctrine how true and likewise how necessary it is the Apostle his insisting and beating vpon it doth euidently shew For ye see that the three seuerall repetitions hereof taketh vp this whole verse almost What then doe we condemne good workes doe we make this account of them that so we may banish them out of the country So some tell you but most vntruely For in all places wee exhort all men that they abound in euery good worke and we giue all encouragement thereunto Wee tell you that good workes are the way which God hath ordained that we should walke in vnto heauen and that without holinesse of life no man shall see the Lord wee tell you that God commandeth them that God rewardeth them that God is well pleased with them and that they are truely good workes though they be not perfectly good workes yea wee tell you that they are accounted vnto vs as perfectly good because whatsoeuer imperfection is in them is for Christ his sake couered and not imputed vnto vs. Thus wee haue learned and therefore thus we tell you Also we tell you that yee are not to repose any confidence of your saluation in them but all in Christ Iesus that they are to bee counted but losse and dung in comparison of the excellent knowledge of Christ Iesus and of his righteousnesse that our workes be they neuer so good doe not make vs righteous before God that wee are saued not of workes but by grace through faith in Christ Iesus and that none of all our workes can abide the seueritie of Gods iudgement much lesse merit any grace at Gods hands Thus also we haue learned and therfore thus also we tell you And doe we condemne good workes because wee teach you the truth touching good workes We desire and we pray that ye may abound in all knowledge and in euery good worke but we are iealous that ye should not grow to an ouerwening conceit of them Good workes must be done but we must not trust to be iustified or saued by them because that honour onely belongeth vnto God Let this teach vs to renounce all confidence in our owne workes and in our owne righteousnesse whatsoeuer and to beware of them that tell vs that our workes are meritorious and worthy of heauen For if wee flatter our selues with a proud and pharisaicall conceit of our owne righteousnesse by our workes Luc. 18.14 we shall depart home iustified as the Pharisie Wâ— must therefore come vnto Christ as the Publican confessing our owne vnrighteousnesse and acknowledging our owne nakednesse in our selues if we will be cloathed with the long white robe of his righteousnesse For hee filleth the hungâ—e with good thingâ— but sendeth away the rich emptie Hee came not to cal or to clothe the righteous in their own conceâ—â— but he iustifieth the wicked and clotheth the naked For hee respecteth the humble and lowly but for the proud he beholdeth them a farre off Let vs therfore humble our selues in our selues and only reioyce in Christ Iesus If we do any thing that is good it is not of our selues but onely from grace and if we receiue a reward for any good that we doe it is not for the merit of the worke but of the mercie of the Lord for we must still hold that rule of our Sauiour that when wee haue done all that we can yet must we say Luc. 17.10 we are vnprofitable seruants we haue done that which was our dutie to doe Now vnprofitable seruants what merit they Or they which onely doe their duty what merit they Surely other merit of any works we know none but of death If therefore we will bee made righteous before God let vs renounce all merit of grace by our owne workes all confidence in our owne righceousnes Let vs abound in euery good worke but
for righteousnesse and saluation let vs runne vnto our Christ 1 Cor. 1.30 for he is made of God vnto vs wisedome and righteousnesse sanctification and redemption Let vs be ready to doe good and to distribute and to procure things honest both before God and men and let vs assure our selues that a cuppe of cold water giuen in Christ his name shall not lose his reward But let no man say in his heart or thinke with himselfe that it is for his righteousnesse and the merit of his workes For if he so iustifie himselfe the Lord shall condemne him and iudge him wicked To cease to doe euill to learne to doe well to seeke iudgement to relieue the oppressed to iudge the fatherlesse to defend the widow to fast to watch to pray to be iust mercifull and liberall to feed the hungrie with our morsells to cloth the naked with our fleece to comfort the sicke and to helpe the troubled in their distresse are all good workes odours that smell sweete sacrifices acceptable and pleasant vnto God Let our faith worke by such loue and let our knowledge bee filled with such fruits of righteousnesse Such workes God accepteth well at our hands though he doe not accept vs for our workes but onely in his well-beloued sonne Christ Iesus In a word let vs alwaies bee occupied in doing that which is good but let vs not repose any confidence of our saluation at all in any good that we doe The last thing which I obserue is the reason why the Apostle counted all outward things whatsoeuer but losse and dung which was for Christ his sake for the excellent knowledge of Christ Iesus that he might winne Christ and that he might be found in him c. Here was his vantage here was his gaine here was his merit and for the gaining of this pearle he would willingly sell or loose all that euer he had But I must deferre to speake of this point at this time O Lord our God graunt vnto vs we humbly beseech thee the grace of thy holy spirit that the bright beames thereof shining into our hearts all mysts of blindnesse darknesse and ignorance may be expelled thence and we enabled to see the mysteries of thy will and the wondrous things of thy law Humble vs ô Lord in our selues we humbly beseech thee that we seeing and knowing our owne vnworthinesse and vnrighteousnesse may sue from our selues vnto thee and in thee may finde rest vnto our soules Encrease ô Lord our knowledge in thee and our obedience vnto thee that our knowledge being filled with the fruits of righteousnesse and our faith working by loue wee may be knowne truely to belong vnto thee LECTVRE LIV. PHILIP 3. Vers 9. And that I may be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through c. IT remaineth now that wee see what it was that the Apostle counted vantage vnto him for which hee counted all things else in the world but losse and dung It was the excellent knowledge of Christ Iesus his Lord that he counted vantage vnto him for which hee counted all things else but losse and dung For the excellent knowledge of Christ Iesus that hee might winne him and that he might be found in him hee thought all things losse and iudged all things to bee dung Where 1. let vs see what is meant by the excellent knowledge of Christ Iesus 2. How all things else are to be iudged losse for the excellent knowledge sake of Christ Iesus 3. What the excellencie and vantage is of the excellent knowledge of Christ Iesus Touching the 1. we must vnderstand that there is a threefold knowledge of Christ One by the law in the old Testament another by the Gospell in the new Testament and a third in heauen when we shall see him face to face In the law Christ was figured by the heauenly Manna by the Rocke in the wildernesse by the brasen Serpent by the paschall lambe by the rites and ceremonies and sacrifices of the law Of his comming Iacob spake in the blessing of Iudah Gen. 49.10 and Balaam likewise in his prophecie of the great prosperitie that should come vnto Israel Num. 24.17 Of his incarnation and birth of a virgin Esay prophecied Esay 7.14 Of his conception by the holy Ghost Daniel is thought to haue prophecied Dan. 9.24 Of the place of his birth Micah prophecied Micah 5.2 Of his kingdome and gouernment Esay prophecied Esay 9.6.7 Of his preaching and office as he was a Prophet Esay also prophecied Esay 61.1.2.3 Of his infirmities and sorowes and of his oblation and sacrifice of himselfe as hee was our Priest Esay likewise prophecied Es 53. Yea so full fraught with arguments touching Christ were both the books of Moses and the writings of the Prophets especially of Esay that in this respect it may be well said as I thinke Gal 3.24 that the Law was a schoole-master to bring vs vnto Christ So that ye see Christ might be knowne by the Law in the old Testament But this knowledge of Christ is compared by the Apostle Peter vnto a light or candle that shineth in a darke place 2 Pet. 1.19 An obscure knowledge it is and such as in comparison of the knowledge of Christ by the Gospell is as darknesse in comparison of light The second knowledge then of Christ is by the Gospell of Christ in the new Testament where we see plainely that fulfilled which before was prophecied of Christ Iesus There wee know not his person onely that he is the euerlasting sonne of the Father that he is both God and man that he is very God of very God begotten before all worlds that he is very man of the substance of his mother borne in the world perfect God and perfect man subsisting of a reasonable soule and humane flesh but there also we know that he came from the bosome of his father for vs that he made himselfe of no reputation and tooke on him the forme of a seruant for vs that in infirmities and sorowes and sufferings and affections and passions of the minde and in all things he was like vnto vs sin only excepted that he might be mercifull vnto vs that hee humbled himselfe and became obedient vnto the death euen the death of the Crosse for vs that he ouercame the powers of death and rose againe and ascended into heauen for vs that he hath paied the price for our sinnes and freed vs from the bondage of sinne death and the Deuill that he as our Priest liueth for euer and sitteth at the right hand of his father to make continuall intercession for vs that he as our King continually protecteth and preserueth vs that hee as our Prophet by his word the word of our saluation teacheth vs that in him we are accepted and beloued that for him Gods blessings are showred downe vpon vs that he is made of God vnto vs wisedome
the workes which go before and the workes which follow after faith For those are euill these are good workes those proceede from an impure heart these from an heart purified by faith those cannot please God these are pleasing and acceptable vnto God those are in iustice rewarded with death these are in mercy rewarded with life those euen the very best of them haue the nature of sinne and are wholly vnholy these are in part holy and may truely be called our inherent righteousnesse But for any part in that righteousnes whereby we are made righteous before God euen these workes which are the fruits of faith they haue no part at all in it They cannot hide or put away our sinnes they cannot endure the seueritie of Gods iudgement here they must giue place here they are to be iudged losse and dung The reason then why our very best workes are no part of our righteousnesse before God is because that in euery such view and examination of them they are to be iudged losse and euen dung So the Apostle counted such workes as he did euen then when he wrote these things and therefore much more are we to make the same account of whatsoeuer good workes we doe after that our hearts be purified by faith in Christ Iesus The exception which is taken against this doctrine from this place by some is this they say the Apostle doth not here speake of such workes as he did after he belieued but onely of such workes as he did before he belieued before his conuersion vnto Christ and therefore that hence nothing can be gathered against iustification by workes done after faith in Christ Iesus But how peruersly they falsifie the meaning of the Apostle your selues may easily iudge by that which already hath beene spoken For the Apostle hauing spoken in the former verse of such workes as he did before he belieued affirming of them that howsoeuer they seemed vantage vnto him before his conuersion vnto Christ yet afterwards hee counted them no vantage but losse for Christ his sake doth in this verse speake not onely of them but of all his workes generally whatsoeuer and whensoeuer done saying yea doubtlesse I thinke all things but losse c. It cannot be denied but that he spake in the former verse of such works as he did before he belieued And when he addeth vnto that this generall terme yea doubtlesse I thinke all things but losse doth he speak only of such workes as he did before Nay hauing spoken before of workes onely done before faith in this generall tearmâ— he includeth all workes both done before and after faith and iudgeth them all to be but losse and dung Againe as he said before that when once he came to the knowledge of Christ Iesus he counted those things losse which before seemed vantage vnto him so now he saith in the present that hee doth thinke all things but losse that he doth iudge all things to bee dung Which cannot otherwise be meant then of his present opinion and iudgement touching such workes as now presently he did Neither can it be said that is his present iudgement indeed but of such workes only as he did before he belieued For it is as himselfe saith his present iudgement as of such workes so of all workes generally the generall tearme being therefore added to comprise not onely those which hee had spoken of before but all others also For reply vnto which answere they crie out vpon vs for blasphemie and aâ—ke question vpon question to make some shew that they iustly charge vs with blasphemie For whereas we say that good workes done after faith are here meant by the Apostle and are iudged by him to be but losse and dung they aske whether we call the fruits of the spirit dung whether Paul gloried of dung when he said I haue fought a good fight I haue finished my course 2 Tim. 4. I haue kept the faith from henceforth there is laid vp for me a crowne of righteousnesse which the iust iudge shall giue me in that day What crown of righteousnesse is due vnto dung what iust iudge will vouchsafe to giue a crowne vnto dung what thankes wee owe vnto God for creating vs in Christ Iesus vnto good works if they be nothing else but dung And for conclusion they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked and neglected Thus they triumph in their iuglings and make a shew as if all they spake were Gospell whosoeuer said otherwise did nothing else but blaspheme But will ye see how they deceiue the world with a vaine shew of words wherein there is no substance All this faire flourish which they make is quickly beaten downe by that one distinction whereof I haue often told you and whereof they are not ignorant In good workes therefore we must vnderstand that there are 2. things to be respected the one their substance the other their qualitie The substance of the work I call the action it selfe is iudging the fatherlesse relieuing the oppressed defending the widow feeding the hungrie and the like The qualitie of the worke I call the confidence which men haue to be made righteous before God and to be saued by such workes Now these workes I say according to their substance are good as to iudge the fatherlesse to relieue the oppressed to defend the widow to feed the hungrie and the like are good workes holy workes workes commanded by God and workes rewarded by him But in respect of any confidence to be iustified before God by them or the like or to be saued by them they are to be iudged but losse and dung because as it is written he that reioyceth must reioice in the Lord which being so the answere to their demands is as possible as they thinke it impossible i. most easie 1. Therefore where they aske whether we call the fruits of the spirit dung we answere no. But we say that those good workes which according to the substance of the action are the fruits of the spirit are in respect of any merit or confidence to be reposed in them of righteousnesse or saluation by them to be iudged losse and dung Secondly where they aske whether Paul gloried of dung when he said I haue fought a good fight c. we answere no. He glorieth in his faithfulnesse and constancie in the worke of his ministerie not as putting any confidence of his righteousnesse or saluation in them for so they should be but dung but because he knew that his labour should not be in vaine in the Lord. Thirdly where they aske what crowne of righteousnesse is due vnto dung we answere none for the crowne of righteousnesse is due vnto our good workes not as they are from vs but as they are the worke of Gods spirit in vs neither so for any merit in them but only for his
promise sake who both worketh in vs and crowneth his one workes in vs. Fourthly where they aske what iust iudge will vouchsafe to giue a crowne vnto dung we answere none will doe it But the most righteous iudge the Lord of heauen and earth because he is righteous and keepeth promise for euer giueth a crowne vnto our good workes not as they are dung not as they are poisoned tempered with that qualitie of confidence in them but as they are the worke of his spirit in vs. 5. Where they aske what thanks we owe vnto God for creating vs vnto good workes if they be nothing else but dung we answer that it is their shamefull abusing of the world to say that we iudge theÌ„ to be nothing else but dung In respect of that qualitie we say that they are to be iudged losse dung but in respect of their substance we say that they are good and that we are to glorifie God by walking in such good works as he hath ordeined vs to walke in Lastly where they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked neglected we say the same But who are they that say that the good workes of the faithfull are nothing else but losse and dung Because we do not inuest them into the glory of Christ Iesus because wee doe not make them any part of our righteousnesse before God because we stand not vpon any merit of saluation by them doe we therefore say that they are nothing else but losse and dung Thus indeed they beare the world in hand and thus they lead captiue many poore and ignorant soules into many grieuous and noisome errors But marke men and brethren what it is that we say we say that good works in respect of the substance of the action are good works a sweet smelling odor a sacrifice acceptable and pleasing vnto God and such as God hath ordeined vs to walke in vnto life and saluation only in respect of any merit or confidence of righteousnesse or saluation we say they are to be iudged but losse and dung See then and iudge betweene vs and them whether we say simply that they are but losse and dung These are they that with fained words make marchandize of your soules whose iudgement long agone is not farre of and whose damnation sleepeth not By this iudge of the rest and as they deserue in this so let them be credited in the rest By the circumstance of the place ye see the necessarie collection of the Doctrine deliuered and how the gaine-sayers doe falsifie the meaning of the Apostle Let this then serue to instruct vs in the true vse of good workes They are the way which God hath ordained that we should walke in to the glory of his name and to the saluation of our owne soules as both that exhortation of our Sauiour proueth where it is said Matt. 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 likewise that saying of the Apostle where he saith that we are the workeman-ship of God created vnto good workes â—ph 2.10 which he hath ordained that we should walke in them But they are no part of that righteousnesse whereby we are made righteous before God 1 Cor. 1.30 1 Ioh. 1.7 For Christ alone it is that is made of God vnto vs wisedome and righteousnesse sanctification and redemption it is the blood of Christ Iesus that clenseth vs from all sinne Esa 64 6. Our very best workes and all our righteousnesse as the Prophet witnesseth is but as filthie clouts and touching them when we haue done all that we can we must say as our Sauiour willeth vs we are vnprofitable seruants Luk. 17.10 we haue done that which was our dutie to doe Heb. 12.14 Let vs therefore walke before the Lord in holinesse and in righteousnesse all the daies of our life For without holinesse of life no man shall see the Lord. But let no man be puft vp with any conceit of his owne righteousnesse by his holinesse for if he iustifie himselfe his owne mouth shall condemne him Iob 9 20. and if he say that he is perfect the Lord shall iudge him wicked Our good workes are the fruits of our faith and the effects of our iustification by faith declaring and testifying that we are iustified before God Let vs therefore abound in euery good worke that we may haue the testimonie of our faith and of our iustification sealed vp vnto our soules But let vs not so please our selues in all the good that we do as that we count our selues righteous thereby Jam 3.2.2.10 for in many things we sinne all and he that faileth in one point of the law he is guiltie of all If we will be righteous before God we must lay away all Pharisaicall conceit of our owne righteousnesse by workes and in stead thereof we must take vp the praier of the poore Publican Luk 18.13 and crie O God be mercifull vnto me a sinner And of this let vs assure our selues that the more holy and the better that any man is the more readily he confesseth his sins vnto the Lord and acknowledgeth his vnrighteousnes in his sight It is most damnable pride that makes vs rush into part with Christ and to part stakes with him Let vs therefore with the Apostle make Christ all our righteousnesse and account our owne righteousnes which is by works to be but losse dung and no vantage at all either vnto iustification or saluation Thirdly in that the Appostle saith that he iudgeth them to be dung that he may winne Christ I note the reason why he iudgeth all things to be dung which is that he might win Christ as if he should say that vnlesse he iudged all things to be dung hee could not winne Christ hee could not be throughly engraffed into Christ to be partaker of his righteousnesse Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne or else we cannot be pertakers of the righteousnesse of Christ Iesus either we must iudge our owne workes whatsoeuer to be losse and dung or else we cannot winne Christ This also the Apostle sheweth in another place where he saith that vnto him that worketh not Rom. 4.5 but beleeueth in him that iustifieth the vngodly his faith is counted for his righteousnesse to him that worketh not .i. to him that dependeth not on his workes to him that standeth not vpon the merits of his workes to him that make not his workes his righteousnesse to him his faith is counted for righteousnesse But to him that worketh the wages is not counted by fauour but by debt to him that worketh that is to him that dependeth on his workes that standeth vpon the merit of his workes and thinkes to be
iustified by them his wages is not counted by fauour but by debt and is not iustified by grace through faith Who then are iustified by faith euen they that disclaime righteousnesse by workes And who are they that are not iustified by grace through faith euen they that stand vpon their righteousnesse by their workes Wilt thou be pertaker of Christ his righteousnesse by faith thou must disclaime all righteousnesse by thy workes Wilt thou stand vpon thy righteousnesse by thy works thou canst not be pertaker of the righteousnesse of Christ by faith For there is no communion or fellowship betwixt them but as the Apostle saith of the election of the Iewes so I say of our iustification by the righteousnesse of Christ Iesus if we be pertakers of Christ his righteousnesse if we be iustified by grace Rom. 11.6 then not of workes or else were grace no more grace but if of workes it is no more grace or else were worke no more worke Wee must therefore disclaime all righteousnesse by workes if we will lay any claime vnto righteousnesse by Christ we must iudge all our workes to be losse and dung if we will winne Christ Let this then teach vs to beat downe euery thought and euery imagination of our hearts that exalteth it selfe against God and to bring into captiuitie euery thought vnto the obedience of Christ Let vs not thinke of the best workes that we doe aboue that is meet neither let vs beare our selues vpon them aboue that wee ought Let vs be filled with the fruits of righteousnesse but let vs not thinke them any part of our righâ—eousnesse before God If wee will be righteous before God we must be clothed with Christ his righteousnesse We cannot lay any claime vnto Christ his righteousnesse vnlesse we will disclaime our owne righteousnesse Let vs therefore humble our selues before God let vs acknowledge our selues to be sinners and the best things that wee doe to be so full of pollutions and imperfections that they cannot possibly abide the triall of Gods iudgement And seeing wee cannot winne Christ and be partakers of his righteousnesse vnlesse we iudge all things without him to be but losse and dung let vs with the Apostle iudge them to be dung that wee may win Christ let vs disclaime all righteousnesse by them that wee may bee clad with the righteousnesse of Christ So shall our vnrighteousnesse be hid and our sinnes couered and whatsoeuer imperfection is in vs it shall not be imputed vnto vs. Fourthly in that he addeth and may be found in him I note that another branch of his reason why hee iudgeth all things and so all his workes to be dung is that he might be found in Christ that is that when God shall come to iudge both the quicke and the dead and enquirie shall be made what euery man hath done in his body hee may be found in Christ not in Moses not in the flesh not in any thing but in Christ Whence I obserue that either wee must renounce all confidence in our owne righteousnesse and iudge euen our very best workes in that respect to be but losse and dung or else wâ— shall not be found in Christ in that last and great day For that which our Sauiour Christ spake in the dayes of his flesh vnto his Disciples then present with him hath now also his vse to this our purpose Mat. 16.24 If any man saith hee will follow mee let him forsake himselfe and take vp his crosse and follow mee Let him forsake himselfe Luk 14.33 that is let him forsake all that hee hath as Luke expoundeth it all outward prerogatiues touching the flesh In which place he signifieth that he that would bee his disciple must put off all carnall affections and renounce all carnall confidence and so reioyce in him alone as that no crosse nor any thing shall take his reioycing from him And euen so he that will be found in Christ in that day he must so reioice in Christ alone as that he haue confidence in nothing else but iudge them all to be losse and dung Otherwise as well might he be Christ his disciple which did not forsake all as hee may bee found in Christ in that day which doth noâ— iudge all his workes to be losse and dung in respect of any righteousnesse by them Let this also be another motiue vnto vs to disclaime all righteousnesse by our workes for as there is no righteousnesse by faith vnto him that claimeth righteousnesse by his workes as before wee heard so is there no saluation in that day vnto him that reposeth any confidence of his righteousnesse in his workes There is no condemnation saith the Apostle Rom. 8.1 to them that are in Christ Iesus Which as it is true in this life that they that are ingrafted into him by faith are freed from the Law of sinne and of death and so of condemnation so is it true that they that shall bee found in Christ Iesus in that day shall bee freed from the sentence of condemnation That therefore we may bee found in him and so freed from condemnation in â—hat day let vs with the Apostle iudge euen our best workes â—o be but losse and dung and disclaime all righteousnesse by our workes And surely this hath so preuailed with many great maintainers of iustification by workes that when death hath â—ummoned their iudgement and appearance they haue disâ—laimed all their owne works and all righteousnesse by them â—nd with heart and voice desired to be found in Christ in that â—ay I should now shew how wee may bee found in Christ in â—hat day O Lord our God open our eyes wee beseech thee that we â—ay daily more and more see and behold those infinite treaâ—ures of righteousnesse and saluation which are laid vp for vs in â—hy Sonne Christ Iesus As thou hast vouchsafed to make him â—nto vs righteousnesse and saluation so giue vs an heart to acâ—nowledge him our whole righteousnesse and the horne of â—ur saluation that disclaiming all righteousnesse by any works â—f our owne wee may daily more and more grow vp in thy â—onne and in that last and great day may be found in him LECTVRE LVI PHILIP 3. Verse 9. Not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ euen the righteosnesse c. NOw the Apostle goeth forward and hauing made this one branch of his reason why hee iudged all his workes generally to be dung that hee might hee found in Christ in that day now hee explicateth that phrase and manner of speech and shewes what it is to be found in Christ in that day which is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. Why then doth the Apostle iudge all things to be dung He doth so that he may be found in Christ in that day Yea but what needed him
so to iudge for this Could hee not be found in Christ in that day vnlesse he should iudge all things to be dung No hee could not for to be found in Christ is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. If therefore hee would bee found in Christ hee must put off all confidence in his owne righteousnesse and iudge it to be dung and reioyce onely iâ— the righteousnesse of Christ Iesus Thus ye see the reason anâ— the meaning of the Apostles speech in generall Now to open these words yet a little more particularly yeâ— see the Apostle here speakes of two sorts of righteousnesse thâ— one his owne the other Christs His owne righteousnesse he calleth that righteousnesse which is of the Law that i whicâ— ariseth from the obseruation of the commandments and ordinances of the Law euen from the performance of those things which God in his holy Law requireth Christs righteousnesse hee calleth that righteousnesse which is through thâ— faith of Christ that is that righteousnesse which being properly inherent in Christ is imputed vnto him through faith in him euen the righteousnesse which is of God through faith that is that righteousnesse which God doth impute vnto him because he beleeueth in him and in him whom he hath sent Christ Iesus His owne righteousnesse which is commonly called mans inherent righteousnesse yee see he describeth by the Law that is by the obseruation of those things which God requireth in his Law not only ceremoniall or iudiciall but morall also for so he said before that hee was vnrebukeable before men touching the righteousnesse which is in the Law that is which the whole Law required Christs righteousnesse which is commonly called mans imputed righteousnesse yee see he describeth by faith which is the instrument whereby wee take hold of this righteousnesse by Christ in whom alone this righteousnesse is inherent and by God who of his owne mercy imputeth Christ his righteousnesse vnto vs through faith This righteousnesse hee saith is through the faith of Christ therefore not ours but as by faith in Christ wee take hold of it through the faith of Christ therefore not by the works of the Law through the fait◠〈◊〉 Christ therefore not inherent in vs. Againe this righteousnesse hee saith is of God through faith therefore not of the law through workes of God through faith therefore the gift of God vnto him that beleeueth in him that iustifieth the vngodly of God through faith therefore not inherent in vs but onely imputed vnto vs. Againe he saith not of this that it is his as he said of the other but of this he saith that it is through the faith of Christ euen of God through faith therefore it is anothers righteousnesse the righteousnesse of Christ by his perfect obedience vnto the Law euen vnto death which being onely inherent in him God in mercy imputeth vnto vs through faith in Christ Iesus whereby wee lay hold on that righteousnesse which he hath fulfilled in vs and for vs. Now then when the Apostle signifieth that hee would be found in that day not hauing his owne righteousnesse but Christs his meaning is not that he would be found in that day without all holinesse or righteousnesse of his owne but hee would bee found not hauing his owne righteousnesse as to be iudged by his owne righteousnes he would not be iudged by his owne righteousnesse but he would be clothed with Christs righteousnesse to be iudged by it The summe then of all in briefe is this It is as if the Apostle had thus said I doe now iudge all things euen all my works whatsoeuer to be dung that I may winne Christ by faith to be partaker of his righteousnesse and that I may be found in that last and great day when enquitie shall be made into euery mans workes not in Moses bâ—t in Christ that is that I may be found not hauing mine oâ—ne righteousnesse which is by the obseruation of the commandements and ordinances of the Law aâ— to be iudged of the Lord by that righteousnesse but that I may be found in that righteousnesse which is inâ—eed onely inherent in Christ and which God doth impute vnto mee through faith in Christ Iesus that my sinnes being couered by his righteousnesse I may be iudged by it This I take to be the Apostles meaning in these words Now let vs see what obseruations may hence be gathered for our vse Not hauing c. Where first I note the antithesis and opposition that is betweene the righteousnesse of workeâ— by the Law and the righteousnesse of Christ through faith which two the Apostle doth so carefully and diligently seuer the one from the other as that thereby hee plainly shewes that there can be no confusion or mixture of the one with the other The like opposition betwixt these two sorts of righteousnesse and like seperation of the one from the other our Apostle hath in his epistle to the Romans Where shewing the cause of the ruine of the Iewes Rom. 10.3 he saith that they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse submitted not themselues vnto the righteousnesse of God And afterwards he describeth out of Moses the righteousnesse which is of the Law thus that the man which doth these things shall liue thereby and then he sheweth what the righteousnesse of faith is Gal. 2.16 So likewise in his epistle to the Galathians Know saith the Apostle that a man is not iustified by the workes of the Law but by the faith of Iesus Christ 5.4.5 And againe Whosoeuer are iustified by the Law yee are fallen from grace For we through the spirit wait for the hope of righteousnesse through saith Many such like places moe might be produced where these two sorts of righteousnesse are so opposed the one vnto the other and so distinguished and seuered the one from the other as that thence it is most plaine that there is no communion or fellowship of the one with the other Whence I obserue that if iustification be by the righteousnesse of workes then is it not by the righteousnesse of faith and if it be by the righteousnesse of faith then is it not by the righteousnesse of workes Thus also our Apostle vpon the same ground reasoneth in his epistle to the Romans Rom. 3.20.21.27 for hauing in the third chapter plainly distinguished righteousnesse by the workes of the Law and righteousnesse of God by the faith of Iesus Christ and opposed reioycing in the one vnto reioycing in the other in the next chapter hee taketh vp the example of Abraham the father of the faithfull and prouing that Abraham was iustified by faith and not by workes he beginneth his disputation thus If Abraham saith he were iustified by workes he hath wherein to reioyce but not with God hee hath wherein to reioyce to wit
with men but not with God Which is in effect as if he should haue said If Abraham were iustified by workes then was he not iustified by faith Againe that place in the eleuenth chapter to the Romans is plaine to this purpose where it is said If it be of grace Rom. 11.6 it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke For albeit the Apostles speech there be of the election of the Iewes and not of the matter of iustification yet the Apostles reason being drawne from the nature of grace and workes it holdeth as well in the one as in the other euen generally for speake of election speake of iustification speake of saluation or the like still it holdeth If it be of grace it is no more of workes or elâ—e were grace no more grace but if it be of workes c. For if it be of grace whether it be righteousnesse or saluation or whatsoeuer it be it is giuen freely but if it be of workes then is iâ— giuen not by fauour or freely but by debt the nature of grace and the nature of worke inforcing either of them so much The reason why if our righteousnesse be of workes it is not of faith and if it be of faith it is not of workes is because the one of these excludes the other Gal. 5.4 for as the Apostle saith Whosoeuer are iustified by the Law yee are fallen from grace As if heâ— should haue said Iustification by the Law excludes iustification by grace Rom. 3 27. And againe the Apostle saith that our reioycing is excluded by the Law of faith As if he should haue said wee are iustified by faith and that excludes all our reioycing in any righteousnesse by our workes So that yee see plainly that if our iustification be by the righteousnesse of workes then is it not by the righteousnesse of faith and if it be by the righteousnesse of faith then is it not by the righteousnesse of works This may serue to instruct and to arme vs against their damnable errour that tell vs that we are iustified and accounted righteous before God partly by faith in Christ Iesus and partly by our good workes done here in the body For if they may be thus mixt as they tell vs the one with the other if our righteousnesse before God may be both by faith and by workes then why doth the Apostle so oppose the one against the other why doth hee alwayes so carefully seuer the one from the other why would hee be found in that day not hauing his owne righteousnesse but onely the righteousnesse which is through the faith of Christ why may not righteousnesse be counted both by fauour and by debt why may not righteousnesse be before God both by grace and by workes why should our reioicing be excluded by the law of faith For what else are all these things but so many inuincible arguments that wee cannot be iustified before God both by faith and by workes Shifts I know they haue whereby they deceiue themselues and many other vnstable soules whom they leade into the same pernicious errours with themselues But let vs hearken what the spirit saith neither let vs couple together the things which the spirit hath sundred If the spirit haue told vs that the wages is not counted both by fauour and by debt that righteousnesse is not both by grace and by workes let it suffice vs that the spirit hath said so and only let vs seeke â—hether it be by grace or by workes that we are counted righteous before God Secondly I note that the Apostle would be found in that last and great day not hauing his owne righteousnesse which is of the Law that is not hauing that righteousnesse which is his by the performance of those things which the Law required as his cloke to be couered withall when hee shall stand in the iudgement and in the congregation of the righteous For that the Apostle expoundeth to be the righteousnesse of the Law which is by performance of the workes of the Law according as it is said Rom. 10.5 Rom. 3.27 The man that doth these things shall liue thereby Whereupon it is also called the Law of workes the Law which commandeth those workes by the obseruation whereof a man is called righteous The Apostle would bee found not hauing this righteousnesse which is by the workes of the Law What then would he be found in that day without any good workes without all holinesse of life without all righteousnesse by the Law Was it his desire to be found a sinner in that day Did hee thinke it would be better for him if he should be found vnrighteous then if he should be found righteous in that day No such matter Nay when he was now ready to be offered vp vpon the sacrifice and seruice of their faith whom he had wonne vnto the faith when the time of his departing out of the body was at hand hee reioyced that hee had fought a good fight that hee had finished his course that he had kept the faith And when hee laboured in the worke of his ministerie more abundantly then all the rest he had respect vnto his reioycing in the day of Christ that he had not runne in vaine nor laboured in vaine He knew that the sentence in that day would passe thus Maâ—t 25.34.35.36.37.38 c. Come yee blessed of my Father inherit yee the kingdome prepared for you from the foundations of the world for I was an hungred and yee gaue me meat c. And againe Depart from mee yee cursed into euerlasting fire c. He knew that his watchings his fastings his stripes his imprisonments his perils his labours his care of all the Churches should not be in vaine in the Lord. He desired therefore no doubt to be found in that day filled with the fruits of righteousnesse and abounding in euery good worke hee desired no doubt in that day to heare that voice Mat. 25.21 It is well done good seruant and faithfull thou hast beene faithfull in little I will make thee ruler â—uer much enter into thy masters ioy How then would he be found not hauing his owne righteousnesse which is of the law 1. for righteousnesse by the ceremoniall law he cared not at all for that he iudged that simply to be but losse to be but dung 2. for righteousnes by the morall law by the obseruation of the duties commanded in the first and second table touching the loue of God and of his neighbour he iudged that also to be dung in respect of any merit if hee should bee iudged by it He would therefore be found in that day not hauing his owne righteousnes which is of the Law euen of the law morall as to be iudged of the Lord by it by the merit of it He would haue righteousnes and holinesse
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
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
For when we haue done all that we can Christ hath taught vs to say that we are vnprofitable seruants Luc. 17.10 yea when we haue done all things that are commanded vs. And whatsoeuer afflictions we suffer in this present life Rom. 8.18 Paul hath taught vs that they are not worthy of the glory that shall be shewed vnto vs. The merit that we can talke of for our workes Dan. 9.9 Iob. 9.20 is to say with Daniel To vs belongeth open shame and with Iob If I would iustifie my selfe by standing vpon the merit of my workes my owne mouth shall condemne me Iam. 3.2 Esa 64.6 for in many things we sinne all and all our righteousnes euen the very best of it is as filthy clouts How is saluation then a reward due vnto our workes Euen for the promise sake made vnto vs in Christ Iesus For therefore do we claime saluation as due vnto our workes euen because God hath made that promise in Christ Iesus vnto our workes But what was the cause of his promise was it our workes seene or foreseene that they would be of such desert No but of his owne free grace and mercie towards vs according to the good purpose of his will he promised it vnto vs. And therefore the Apostle saith Eph. 2 8. Tit. 3.5 By grace are ye saued through faith not of works lest any man should boast himselfe And againe Not by the workes of righteousnesse which we haue done but according to his mercie he saued vs. Thus we teach and euery where we exhort all men vnto good works and holinesse of life without which no man shall see the Lord. First then here beloued learne you to skill what manner of men they be that charge vs that we preach onely faith but either mention not or else condemne good works Ye see we tell you out of our Apostle here that they shall further your reckoning in the day of Christ Iesus And therefore we beseech you to abound in euery good worke vntill the day of Christ Iesus and know them to be of their father the diuell that say that either we mention not or condemne good works vnto our people Secondly hence learne to acknowledge and to magnifie the great mercy of our God who accepteth that for a furtherance of our reckoning which if he should deale with vs in iustice could stand for no payment for how I pray you stands it We should bring gold for payment into the Lords treasurie But we bring lead and he accepteth it for gold Our best righteousnesse is full of vnrighteousnesse yet doth he accept it What for our righteousnesse sake No for his mercies sake and imputeth vnto vs the righteousnesse of Christ Iesus Let our mouthes therefore alwaies be filled with his praises for such his louing mercies towards vs. Thirdly let this be a sufficient motiue vnto you to stirre you vp vnto charitablenesse and vnto euery good worke for seeing such is their acceptance with God that in that great account they shall further your reckoning what should stay you but that ye should labour to be fulfilled with the fruits of righteousnesse Time cuts me off that I cannot speake of these things and I shall the next time be farther occasioned to speake of them by occasion of the text LECTVRE XCIII PHILIP 4. Verse 18. Now I haue receiued all and am well filled I was euen filled after that I had receiued of Epaphroditus c. NOw I haue receiued all Hitherto we haue heard the Apostles thankfulnesse vnto the Philippians for their care for him and his commendation of them for their liberalitie towards him Now he commendeth their liberality and withall addeth a promise of recompence of reward for their liberality and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 18 first he signifieth the faithfulnesse of Epaphroditus when he saith Now I haue receiued all all what to wit all that you sent by Epaphroditus For herein he giueth him this testimony that he had receiued the whole summe of him which came from them which it is like they had specified Secondly he commendeth their liberality of the quantitie of it when he saith I haue plentie and am filled For hereby he signifieth that their liberality towards him was not scanted but was such as plentifully supplied his wants such as filled his desires not that the gift which they sent him was so great and magnificent for the Churches of Macedonia were but poore 2 Cor. 8.2 but though it were but small yet such was his contentment as that he was as well satisfied and as fully as the greatest man with his greatest riches Thirdly he commendeth their liberalitie of the acceptablenesse of it vnto God when he saith An odour that smelleth sweete c. For herein by a speech borrowed from sacrifices made by fire for a sweete sauour vnto the Lord he signifieth that their liberality was as acceptable and pleasant vnto God as the sacrifice that smelleth sweete in the nostrils of the Lord. These are the principall points contained in these words and this I take to be the meaning of them Now let vs see what notes we may gather hence for our further vse and instruction The first thing which here I note is the faithfulnesse of Epaphroditus who kept nothing backe of all that the Philippians sent vnto the Apostle but faithfully deliuered whatsoeuer they sent vnto him Whence I obserue a notable patterne of that faithfulnesse which ought to be in al Christians to discharge that trust whatsoeuer it is that is reposed in them euen such should be their faithfulnesse as that they whom it doth concerne may safely giue them this testimonie that they haue discharged the trust that was reposed in them Such was the faithfulnesse of Samuel who when he had asked of the people of Israel Whose Oxe haue I taken 1 Sam. 12.3.4 or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you They said vnto him Thou hast done vs no wrong nor hast hurt vs neither hast taken ought of any mans hand So faithfully he had walked amongst them in all things that they gaue him testimonie of his faithfulnesse before the Lord and before his Annoynted Such faithfulnesse also our blessed Sauiour figureth out vnto vs in the Parable of the seruants vnto one of whom he gaue fiue talents and vnto another two to occupie withall vntill he should returne whence he went and in the end gaue them this testimonie It is well done good seruants and faithfull Mat. 25.15.20 1 Cor. 4.2 ye haue bene faithfull in little I will make you rulers ouer much enter into your Masters ioy And the Apostle telleth vs generally that it is required of the disposers that euery man be found faithfull Be it publique or priuate things for
194. it must be constant ibid. it is certaine pag. 409. Humâ—lity 8. an effect of grace 87. a preseruatiue of concord 305. properties of it pag. 3â—3 Humiliation of Christ voluntarie 323. it was of the whole person pag. 324. Hypocrisie pag. 248. I. IGnorance in religion pag. 120. Imitation of Saints 790. rules for it pag. 792. Impatience in wrongs pag. 794. Inferiours not to be contemned pag. 503. Inuocation of Saints condemned pag. 26. 57. 59. â—66 Ioy in the Lord. 572. 756. it containes the whole worship of God pag. 612. Iustification not by works 150. 672. See Merits by imputed righteousnesse pag. 677. K. KNowledge in the Word pag. 119. 652. Knowledge of Christ threefolde 643. it is excellent and precious 649. 684. great vantage 651. experimentall pag. 683. L. LEuiticall ceremonies abolished pag. 60â— Life ought to be conformahle to our profession 242. reasons 243. a warfare 511. we are not to esteem it for Christ pag. 558. Light how the faithfull are lights 442. they communicate their light to others pag. 449. Light behauiour pag. 833. Loue testified by prayer 23. perswaded 103. 114. 250. qualities of true loue 103. to bee guided by knowledge pag. 127. Lying pag. 829. M. MAintenance of Ministers pag. 901. Martyrs ground of their cheerfulnesse pag. 200. Meanes of grace pag. 267. Mercy of God 5. vse of it pag. 6. Merit confuted 154. 183. 339. 390. 933. it â—annot stand with Christ pag. 664. Ministers their duty 10. 373. 850 calling honourable 13. 74. their successe from God 73. willingly to be heard 175. 475. to loue their people 499. how they ought to be qualified 474. whether now worse then euer 482. how to bee entertained 549. 555. to visit the sicke 561. to be maintained pag. 901. Ministery a labour 507. a warrefare pag. 512. Multitude not safe to bee followed pag. 808. 905. Mutuall affection commended pag. 471. 547. Murmuring against God or man pag. 421. N. NAme of Jesus pag. 353. Naturall man described pag. 71. 440 444. 891. O. OBedience of Christ actiue and passiue pag. 326. Occasion of this Epistle pag. 2. o th lawfull 94. conditions of it pag. 96. Ouerweening conceit a sin pag. 87. 736. P. PApists their dissentions 292. slanderers of religion and true professours 590. 661. enemies of the crosse of Christ pag. 812. Patrons of liuings pag. 920. Pastours to loue their flockes 103. 209. 276. 373. 805. 725. 499. to entreat them gently 568. 733. ought to be patternes of holinesse 796. 850. often to iterate their admonitions pag. 803. Paul twice prisoner vnder Nero. pag. 156. Peace of God and of conscience pag. 4. 813. 859. Pelagianisme by whom renued pag. 302. Perfection in this life pag. 718. 735 759. 888. Persecution for the Gospell 82. 259. a gift of God 88. 268. it doth not diminish the Church pag. 159. Perseuerance finall prooued 63. 747. 733. parts of it pag. 64. Perswasion threefold 76. how a man may be perswaded of anothers saluation pag. 77. Philippi a City of Macedonia pag. 3. Physicke pag. 530. Popish Cleargy 484. perfection pag. 762. Pouerty comforts in it pag. 884. Prayer to God alone 26. 54. necessity of it 43. 51. 108. motiues to it 109. it is effectuall pag. 186. Preachers different 171. markes of a good Preacher pag. 173. Proficiency in religion pag. 376. 396. 721. 730. Promises of God pag. 856. Prouidence of God pag. 468. Purgatory confuted pag. 224. 360. Purity to be laboured after pag. 138. 838. Q. QVarrelling 424. to compose them a Christian duty pag. 738. Questions touching ceremonies discipline not substantiall pag. 293. R. RAge of tyrants a token of their perdition pag. 257. Recusants censured pag. 351. Regeneration imperfect in this life 286. 716. 433. the true circumcision 606. it altereth the whole man pag. 632. 891. Relapses in religion pag. 397. Resurrection of Christ duties from it pag. 341. Resurrection of our bodies confirmed pag. 854 863. Reward of workes pag. 916. 929. 933. Rich men their duty pag. 883. Righteousnesse two-fold 668. of faith and of workes cannot stand together pag. 671. S. SAbaoth pag. 836. 941. Sacrifices of Christians pag. 464. 933. Saints in Christ who pag. 3. 433. 944. Saints not mediators of intercession 28. 57. to bee reuerenced 60. and imitated 790. subiect to infirmities pag. 743. 791. 866. Security pag. 195. 413. Sicknesse incident to the faithful and why 519. of flying in the time of sicknesse pag. 559. Schisme causes thereof 780. remedies pag. 782. Scriptures not obscure 1â—0 to bee searched with diligence pag. 121. 584. Soule of man immortall pag. 222. 858. Suffering for Christ pag. 268. Swearing reprooued pag. 9. T. TImothy the approuer of this Epistle pag. 2. Thankesgiuing to God 34. 809. how we are to giue thankes pag. 40. V. VAine-glory to be auoyded pag. 303 625. 824. Vertue of Christs resurrection pag. 692. Vnity in affection and iudgement perswaded pag. 294. Vnregenerate their actions all sinfull pag. 151. 153. 891. Vnthankfulnesse to God a greeuous sinne pag. 35. 810. Vsury condemned pag. 846. W. WAnt doth not deiect Gods Children pag. 875. Weake to be supported pag. 770. Will accepted for the deed pag. 434. Women commended in the Scriptures pag. 742. Workes good their causes 144. we are to abound in them 145. fruits of righteousnesse 149. their author 152. their end 153. perswaded by our Church 247. 394. 639. true vse of them 663. no part of our righteousnesse 592. 659. 674. 634. how called dung pag. 637. 646 661. Word of God a light 443. 445. a word of life pag. 451. Worldly carefulnesse pag. 800. OBSERVATIONS more largely amplified CHAP. I. THanksgiuing is a seruice principally required in a Christian 34 Our fellowship in the Gospell with other Churches a great blessing 36 Prayer is needfull euen for those graces we haue 43 We are to pray for the continuance of the Gospell 48 The ground of our perseuerance is the immutabilitie of God 63 All our sufficiency is of God 68 Our loue to Ministers a good argument of our growth in godlines 82 To suffer persecution for righteousnesse sake is a gift and grace of God 88. 268 Prayer necessarie for the increase of Gods graces 108. 186 We must proceed and goe forward in godlinesse 112 Christians are to abound in good workes 145 Good workes are the fruits of righteousnes 149 The Church is not diminished but increased by persecution 158 Afflictions of the godly turne to their comfort 180 Christ Iesus the onely gaine and vantage of Christians 200 A Christians desire should be to be dissolued and to be with Christ 215 The dissolution of Gods Saints is a passage into heauen 221 The long life of good Pastors a blessing of God vpon a people 229 Our practise must be conformable to our profession 242 In a Christian courage we are not to feare the aduersaries of the truth 253 The rage of persecutors an infallible signe of their destruction 257 Faith is a speciall gift of God 265 CHAP. II. NO
Church so reformed but hath somewhat amisse 286 All Christians are to striue to be like minded in the Lord. 289 Contentions to be auoided 299 Humilitie a preseruatiue against contention and vaine-glory 305 Christ Iesus a perfect patterne of humilitie 315 The obedience of Christ the ground of all our comfort 325 Christian confession of Christ necessarie 363 To begin in the spirit is not sufficient vnlesse we continue 396 Doubting of saluation a desperate and vncomfortable doctrine 402 We are to passe the time of our dwelling here in feare 411 Murmuring against God or men forbidden Christians 420 How Christians may liue blamelesse in the midst of a crooked nation 438 All the faithfull are lights in the world 443 The glory of Gods Minister is the gaine of soules 456 The issue of all actions is in the hand of God 467 A great sinne in Ministers to seeke their owne more than Christs 478 Superiors in place or gifts ought not to contemne their inferiors 503 The Ministry is a painefull labour 507. and a warfare 512 Children of God neuer quite rid of sorrow in this life 546 The Ministers of Christ are to be entertained with all respect 549 Christians are not to respect their liues for the worke of Christ 558 CHAP. III. THe Minister of God is to temper his speech according to the quality of his hearers 568 The ioy of Christians must be in the Lord. 572. 7 6 False teachers are diligently to be auoided 589 Christians in some cases may lawfully stand vpon their owne commendations 624 Conuersion workes an alteration in the whole man 632 Good workes are no part of our righteousnes before God 634. 659. 674 The best of our workes are but losse or dung and how 637. 661 The knowledge of Christ Iesus is excellent and precious 649 To renounce our owne righteousnes is both difficult and yet necessarie 657 Righteousnes imputed and inherent in iustification cannot stand together 671 We are iustified by righteousnes imputed 677 Experimentall knowledge of Christ necessarie to a Christian 684 To be afflicted for Christ is an aduantage 700. 707 The best of Gods Saints in this life come short of perfectiō 716. 735 Gods children may be certainely assured of their saluation 726 Christians are to striue toward perfection 721. 729. 747 Life eternall the reward of our Christian race 753 God alone opens the heart to attend vnto the word 774 In our Christian imitation we are to make choice of the best examples 790 It is not alwaies safe to follow a multitude 808. 905 The reward of the impenitent is damnation 815 We are here but pilgrims our Citie is aboue 832 Christ will certainely come the second time to iudgement 843 The faithfull desire and long for that comming 846 Christ will raise vp his children from the graue to glory 854 CHAP. IV. MInisters to instruct and admonish publikely priuately 736 It is a Christian dutie to compose quarrels contentions 738 Christians are to reioyce in the Lord in all estates 756 For vnities sake we are to yeeld of our right 774 The prouidence of God is euer neere his children to succour them in troubles 791 Worldly and distrustfull care by all meanes to be auoided 800 Thanks-giuing vnto God a necessarie Christian dutie 809 Whatsoeuer thing◠are true honest c. we are to practise 826 Practise must be ioyned with profession 848 The Minister should be a patterne of holines to his people 850. 796 Gods graces are not alwaies alike manifest in his children 869 We are charitably to censure the slips of our brethren 869 We are to be cōtent with that estate wherin God hath placed vs. 875 The power of doing any good is from Christ 892 Ministers are to partake of our temporall things 901 Good workes further our reckoning in the day of Christ 915 Workes of charitie are sweet smelling sacrifices 923 God will surely recompence what good soeuer is done vnto his Saints 929 Alwaies in all things God is to be praised 939 ERRATA PAg. 117. for Sauiour read sauour p 153. in whatsoeuer good deleatur p. 245 secrets read streets p. 249. conuersion r. conuersation p. 404. promises read praemises p. 493. was a mother read was as a mother p. 500. courses of Gods house read courts p. 590. Martyn read Martyr p. 751. viri fraetres deleatur p. 769. diuine eyes read dimme eyes p. 809. Et hoc sciamus fortiorem c. deleatur Chap. 4. in the beginning for folio 721. read 865. 866. and so forwards to the end LECTVRES ON THE WHOLE Epistle of S. PAVL to the PHILIPPIANS LECTVRE I. CHAPTER I. Verse 1. Paul and Timotheus the seruants of Iesus Christ to all the Saints in Christ Iesus which are at Philippi with the Bishops and Deacons 2. Grace be with you and peace from God our Father and from the Lord Iesus Christ WHEN first it pleased the Lord to call me to this set worke in this place by reason of my short time to deliberate I chose for the time that text of scripture which was appointed to be read for the Epistle the next Sabbath beginning at the 5 verse of the 2 chapter of this Epistle purposing afterward to make choise of some other scripture which happily might better fit this place But so it pleased the Lord to dispose that I should goe forward euen throughout the Epistle vnto the end and the last day conclude my obseruations therevpon in your hearing Now I haue thought good againe to begin with that whereof I haue made an end that so if the Lord will the meaning of this whole Epistle and the doctrines thereof may in good time be deliuered in your hearing Paul and Timotheus I shall not neede to speake much touching the occasion wherevpon the Apostle wrote this Epistle because I haue already spoken almost of all the things that occasioned it The Philippians hauing heard of the Apostles imprisonment at Rome sent their Minister Epaphroditus vnto him with reliefe from them to supply his necessities Wherevpon Epaphroditus comming to Rome told the Apostle the state of the Church at Philippi how that there were false Apostles crept in amongst them which vrged circumcision and the works of the Law and that the Philippians constantly withstood them The Apostle therefore to commend their constancy for their further incouragement therevnto to arme them against the false teachers for their cleare satisfaction in the points which they vrged and to giue them thanks for their great liberalitie towards him wherein they shewed their care for him wrote this Epistle vnto them Wherein as in all other his Epistles is 1. set downe the inscription 2. the salutation 3. the body of the Epistle it selfe In the inscription 1. we haue the persons saluting 2. the persons saluted The persons saluting are described 1. by their proper names and then by a title of dignitie commune to them both The names of the persons saluting are Paul and Timotheus Paul called also sometimes Saul the
mention of them alwaies in his prayers But here he tells the Philippians that alwaies in his prayers he hath them all in memory that alwaies in his praiers he hath them all in perfit memory that alwaies he hath them all in perfit memory in all his prayers that in all his prayers he remembreth them with gladnesse each circumstance more then other importing his most carefull remembrance of them in his praiers vnto God that they might continue in that grace wherein they stood in that fellowship which they had with other Churches in the gospell For therefore thanked he God and was glad on the Philippians behalfe because of the fellowship which they had in the gospell from the first day vntill then and therefore he prayed for them that they might continue in that grace and in that fellowship with other Churches in the gospell The first thing then which here I note is that on whose behalfe the Apostle giues such thanks vnto God and is so glad for them also he prayeth Whence I obserue that whatsoeuer graces be bestowed on vs still praier is needfull for vs both that we pray for our selues and that others pray for vs. For neither is any grace so perfit in any neither are all graces so complete and full in any but that both he hath neede of perseuerance and increase in that grace wherein he standeth and to haue other grace supplied which he wanteth Abraham full of blessings yet wanteth a childe and he must pray that he may not goe childlesse Isaac full of blessings Gen. 15.2 yet his wife is barren 25.21 and he must pray vnto the Lord for his wife to make her wombe fruitfull Iacob full of blessings yet he is in danger of Esau his brother and he must pray vnto the Lord 32.11 I pray thee deliuer me out of the hand of my brother from the hand of Esau Neither is any so enriched with all graces but that his requests are to bee shewed vnto God in praier and supplication for the supply of some And as not any are enriched with all graces so not in any is any grace so perfit but that he hath neede to bend the knees of his soule vnto God in humble praier for perseuerance and increase in that grace wherein he standeth Dauids delight in the law of the Lord in his statutes and in his testimonies was as great as a mans could be as himselfe sheweth saying Lord Psal 119.97 what loue haue I vnto thy law all the day long is my studie in it 54. Thy statutes haue beene my songs in the house of my pilgrimage thy testimonies haue I claimed as mine heritage for euer and why they are the very ioy of my heart 111. And yet his prayer is O teach me thy statutes O cause thou me to make much of thy law incline my heart vnto thy testimonies and not vnto couetousnes and as he hath done hee hath left vs an example so to doe be we neuer so zealous of the law of God The Apostles likewise it is like were as strong in the faith as any man is and yet they praied vnto the Lord Luc. 17.5 Lord increase our faith and therein left an example for all the children of God to follow vntill the day of Iesus Christ be they neuer so stablished in the faith Neuer any so zealous of Gods glory and holy worship but he had neede euen in respect of himselfe to pray hallowed be thy name Neuer any had his conversation so much in heauen but that he had still neede to pray thy kingdome come Neuer any mans will so conformed vnto Gods will but that he had still neede to pray thy will be done in earth as it is in heauen Neuer any man so filled with plenteousnesse but that hee had still neede to pray Giue vs this day our daily bread Neuer any mans sinnes so wholy pardoned but that in regard of his continuall slidings he had still neede to pray forgiue vs our trespasses as we forgiue them that trespasse against vs. Neuer any man so freed from tentation and from the deuill but that he had still neede to pray Lead vs not into tentation but deliuer vs from euill And therefore our blessed Sauiour hath appointed this forme to be vsed by all the faithfull vnto what degree of perfection soeuer they be come euen to the end So that whatsoeuer graces be bestowed on vs yet still is prayer needfull for vs. Neither only that we pray for our selues but that others also pray for vs. We are not many of vs better then was Timothy that faithfull seruant of Iesus Christ yet for him Paul powred out prayers night and day 2 Tim. 1.3 and no doubt it was needfull for him We are not the best of vs like vnto Paul that elect vessell of Iesus Christ yet he requested the praiers of the faithfull for him that vtterance might be giuen vnto him Eph 6.19 that he might open his mouth boldly to publish the secret of the gospell and that therein he might speake boldly as he ought to speake He was one that feared not the face of man 20. that kept nothing backe but deliuered his message alwaies faithfully and boldly yet for this grace he thought the praiers of the faithfull needful for him therefore craueth them not only of the Ephesians but likewise of the Colossians in his epistle to them Colos 4.3 Farre therefore be it from vs beloued to say as the manner of some is vnto any of Gods children bestow your praiers where you list I neede not your praiers I care not for your praiers pray for your selfe all your praiers will be little enough for your selfe I will pray for my selfe These be the words not of them that abound with grace but of them that are not taught in the word nor know how much the prayer of a righteous man auaileth if it be feruent Farre likewise be it from vs once to dreame of any such perfection in our selues but that we haue still neede to pray to abound more and more in all grace and in all things daily more and more to grow vp into him which is the head that is Christ For be it our predestination our election our adoption our reconciliation our iustification which are as sure vnto all the sonnes of God as that God is true yet euen in respect of these haue we neede alwaies to pray that the assurance of them may be daily more and more sealed vnto our spirits by the pledge of Gods spirit Againe be it our faith our hope our loue our knowledge our iudgment or the like which are the worke of Gods owne finger in all his children yet in respect of these haue we neede alwaies to pray for continuall increase and all godly growth in them Yea be it whatsoeuer grace wherein we are so stablished that we are sure we cannot finally fall from it yet are we still to
God is constant in his doings so that looke what he beginneth that he finisheth therefore I am perswaded that hee which hath begun this good worke c. Now it is to be noted that the Apostle saith not I am perswaded that God which hath c. but that he which hath begun wherby he implieth that the beginning of that as also indeed of euery good worke was alone from God for if it had been from any other then they should not haue vnderstood him to haue spoken of God when he said that he Againe it is to be noted that the Apostle saith not I am perswaded that you which haue begun well shall also end well but that he which hath begun c. grounding his perswasion not on their vertue and constancie but on the constant immutabilitie of God which had begun a good worke in them Now the good worke which he had begun in them was their embracing of the gospell whereby they had fellowship in the gospell with other Churches which was indeed a speciall good work and such as they that persecute them in whom God hath begun this good worke make but vaine braggs of their good works I am then saith the Apostle perswaded that he that hath begun this good worke in you of embracing the gospell will performe it .i. will confirme and stablish you in it or will finish and perfit it vntill the day of Iesus Christ when he shall come and change your vile bodies that they may bee fashioned like vnto his glorious body for albeit by the day of Christ might be ment the day wherein the faithfull die in Christ yet by the day of Christ I rather vnderstand here the day of Christ his second comming in the flesh in the last day as also it is vnderstood in the next chapter vers 16. because the Apostle speaketh not onely of them that then were at Philippi â—ut of the Church also which afterward should bee there vntill the second comming of Christ Thus much of the sense of the words The first thing then which here I note is the ground of the Apostles confidence of the Philippians perseuerance His ground is not the Philippians vertue and constancie as if now they were so well grounded stablished in the faith that they could not but hold out keep fast their good profession vnto the end but his ground is the constant immutabilitie of God who where he beginneth to worke a good worke there he maketh an end of it Whence I obserue a notable ground of the perseuerance of all Gods faithfull children in that grace wherein they stand and that is this he that hath begun a good worke in them will performe it and confirme them vnto the end To which purpose also there are many other places in the holy scripture as where it is said of Christ Iesus Ioh. 13.1 that forasmuch as he loued his owne which were in the world vnto the end he loued them Whence we take that commonly receiued saying that whom God loueth once he loueth vnto the end And againe where Christ himselfe saith Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water that I shall giue him shall be in him a well of water springing vp into euerlasting life Here is but once drinke and neuer thirst once sanctified by the spirit and neuer vtterly forsaken of the spirit And againe where Iohn saith 1 Ioh. 3.9 whosoeuer is borne of God sinneth not namely vnto death and why because the seede of God remaineth in him the spirit of God hauing once seazed vpon him alwaies abideth in him And againe where our Sauiour saith him that commeth to mee I cast not away once come by faith Ioh. 6.37 no feare of forsaking afterward And the reason is plaine for the gifts and calling of God are without repentance Rom. 11.29 He calleth vs by his gospell and giueth vs gifts and graces of his holy spirit not for our owne sakes or for any thing that he seeth or foreseeth in vs for then we might well feare a fall and a change but his gifts are giuen freely by grace according to his good pleasure So that he neuer repenteth of any grace which hee bestoweth vpon vs nor suffereth his mercies to faile from vs for euer but holdeth our soules in life and keepeth vs from the pit of destruction Wherevpon we read that as Dauid hauing had experience of Gods helpe in his deliuerance out of the paw of the Lyon and out of the paw of the Beare afterwards feared not to encounter Goliah but assured himselfe that the Lord that had deliuered him out of the paw of the Lyon 1 Sam. 17.37 and out of the paw of the Beare would also deliuer him out of the hand of that Philistim so the children of God hauing once felt the loue of God in Christ Iesus in their soules and the testimonie of the spirit witnessing vnto their spirits that they were the sonnes of God afterwards feared not the encounters of sinne or Satan but assured themselues that nothing should be able to separate them from the loue of God in Christ Iesus So wee see that our Apostle breaketh out and saith Who shall separate vs from the loue of Christ Rom. 6.35 shall tribulation or anguish or persecution or famine or nakednes or perill or sword Nay I am perswaded that neither death 38. nor life nor Angels nor principalities nor powers nor things present nor things to come 39. nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord And againe I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him 2 Tim. 1.12 which is my selfe against that day And thus many others of Gods children as vpon other grounds so in assurance of Gods vnchangeable resolution in his doings haue builded a full and assured perswasion of their perseuerance Now we must vnderstand that in perseuerance there be two things which ye may call the parts of it the one is a holy will and desire to perseuere in that grace wherein we stand the other is a reall continuance and continuall persisting in that grace wherein wee stand This reall continuance and continuall persisting in the grace wherein we stand is often in the best of Gods children so abated and diminished that it seemeth vtterly to bee extinguished but that holy will and desire to perseuere the Lord doth neuer suffer vtterly to faile from his children Take for example the holy prophet Dauid and the blessed Apostle Paul did not Dauid in the bitternes of his soule cry Will the Lord absent himselfe for euer Psal 77.7.8.9 88.14.15.16 and will he be no more intreated Is his mercy cleane gone for euer and is his promise come vtterly to an end for euermore Hath
imaginations of the thoughts of mans heart are onely euill continually Gen 6 5. and there is no feare of God before his eyes Rom 3 18. This then is it whâ—ch we say that man before he be renued by the spirit of grace hath no power or faculty at all I say not to worke or doe ought at all for this were indeede to transforme him into a stocke or stone but to doe any thing that is good for it is God and God only that worketh in him both the good will Phil. 2.13 and the good deede euen of his good pleasure He enlightens the eyes of our vnderstanding and corrects our froward wils and then being renued by the spirit we vnderstand the things of the spirit of God and we will the things that are good and we runne the way of Gods commandements but euer with this necessary limitation onely by God Hee maketh vs vnderstand and will and runne as we ought and we vnderstand and will and runne as we ought Here â—hen first learne to beware of such as either tell you that man is able of himselfe to keepe the Law and to merit euerlasting life a grosse and now outwoâ—ne errour I hope or that man is able of himselfe to beginne that is good howsoeuer he be not able to perfit it but by the helpe of the Lord or that man being preuented by grace is then able by the helpe of grace ayding his weake nature to worke out his owne saluation for all these errors as Dagon must needs fall to the ground beâ—ore this testimonie of the spirit and doctrine of the Holy Ghost The Holy Ghost by the mouth of the Apostle saith that it is God which hath begun a good worke in vs and that he which hath begun it will go forward with it and performe it vnto the end What then if a man shall tell you that it is in man both to begin and perfit that which is good Or that it is in man to begin that is good though not to perfit it Or that it is in man by the helpe onely of God to doe that is good Let God be true and euery man a lyer Rom. 3.4 that he may be iustified in his words and ouercome when he is iudged Neither beginning nor ending nor increase of any thing that is good is of our selues as of our selues but he beginneth and he which beginneth performeth and perfiteth and none but he euen God onely It is the meere and onely grace and mercy of God not which aideth our nature being weakned but which changeth it altogether in qualitie bringing vs out of darknesse into light out of the power of Satan vnto God and translating vs from the death of sinne vnto the life of righteousnesse in Christ Iesus It is the meere and onely grace of God not which maketh an end of our saluation alone but wherein our saluation wholy doth consist Let no man therefore through vaâ—ne and flatteâ—ing words deceiue you as if you your selues were somewhat when indeed you are nothing but learne and know and euer hold this for a sure ground that God onely beginneth increaseth and perfiteth our obedience to the gospell and euery good worke in vs. 2. Let the Minister and Preacher of the word hence learne what he may assume vnto himselfe in the fruits of his labors by the worke of his ministery Are his people reconciled vnto God brought vnto the obedience of the gospell begotten in the faith of Christ Iesus grounded and stablished in the truth instructed in the way of God perfitly c. He is not to take this honor vnto himselfe as if he had done these things for this hath God onely done and it is his worke as it is written and they shall be all taught of God Esay 54.13 Ioh. 6.45 If we be taught in the word he hath taught vs by his spirit if wee beleeue in Christ it is his gift by his spirit if we be reconciled vnto God hee hath reconciled vs vnto himselfe by Iesus Christ c. Hee I say doth all things onely not immediatly by himselfe but by the ministerie of his seruants And albeit he because he worketh not by his spirit but by the ministerie of his seruants sometimes vouchsafe them this honor that they beget men through the gospell and that they saue them that heare them yet is this onely his worke and onely vouchsafed by him vnto them because in this worke he vseth the worke of their ministerie Let not the Minister then dare to assume vnto himselfe that honor which onely belongeth vnto the Lord. This is his honor that in the great worke of mans saluation he vseth his ministerie and by him as his instrument worketh what he will Let this therefore be his glory and reioycing that the Lord by his meanes will saue his people and bring them to that inheritance which lasteth for euer in the heauens and let him so speake as his Minister out of his word that so he may be indeed a meanes to turne many to righteousnes 3. Hence you may learne in what account and regard yee are to haue the Ministers of Christ Iesus True and most true it is as already yee haue heard that God onely beginneth euery good worke in vs and likewise confirmeth and strengthneth vs and maketh vs to abound therein more and more But he doth it as also yee haue heard by their ministerie whom he hath separated for the gathering together of the Saints and for the edification of the body of Christ Ye are therefore so to thinke of vs as of the ministers of Christ and disposers of the secrets of God by whom he hath appointed to open your eyes that yee may turne from darknes to light and from the power of Satan vnto God that ye may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus by whom he hath appointed to reueale his will vnto you and to fill you with the graces of his holy spirit and by whom he hath appointed to bring to passe all the good pleasure of his will in you And if any man thinke not thus of vs it is because he knoweth vs not neither him that hath sent vs nor what great works the Lord worketh what great mercies the Lord sheweth vnto his children by vs. But let this for this time serue to stirre vp and to warne your pure mindes that yee so thinke of vs as yee ought and as it becommeth them that are taught in the word to haue them which labour among you and admonish you in singular loue and reuerence for their works sake The third thing which here I note is that the Apostle saith that he was perswaded that he that had begun this good worke of embracing the gospel in them would performe it vntill the day of Iesus Christ or as he speaketh to the Corinthians 1 Cor. 1.8 would confirme them in it vnto the end that
respect not for Christ Iesus his sake or in Christ Iesus Nay commonly wee can satisfie our selues well enough with our loue of one another as Christian inough sincere inough and holy enough though in our loue there bee neuer a one of these qualities though neither we long after them from the very heart roote in Christ Iesus nor long after them from the verie heart roote nor long after them at all And as it is with men generally so is it with the Pastors particularly Too many that can bee long absent from their flockes and yet not long after them to see them to bestowe some spirituall gift vpon them too many that loue not their flockes from the very heart rootes too many that loue their flockes onely for their fleece but not in Christ Iesus but very few like vnto Aaron beare the names of their people before the Lord Exod. 28.12 vpō their two shoulders for a remēbrance very few that beare as Aaron the names of their people in a breast-plate vpō their hart that is 29. very few that haue their people in their hearts to deale vnto them not the gospel only but also their own soules because they are deare vnto thē whereas it should be so with all Pastors Well ye see what loue should be both in a Pastor towards his people and generally in all Christians one towards another Thinke on these things and blessed shall yee bee if yee thinke on them and doe them LECTVRE IX PHILIP 1. Verse 9. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement that ye may discerne things that differ c. NOw after the signification of the Apostles thankesgiuing vnto God on the Philippians behalfe for their fellowship in the Gospell and of his perswasion of their perseuerance therein vnto the end followeth for a full complement of testifying his loue vnto them and winning their attention vnto him a signification of his praying vnto God for them in these words And this c. before hee had said vers 4. that alwaies in all his prayers he had thē in remembrance and now he sheweth what his prayer for them was and that was That their loue might abound c. Which prayer as it doth abundantly testifie his loue towards the Philippians so doth it also imply a commendation of them and an exhortation vnto them for in praying that their loue may abound yet more and more in knowledge and in all iudgement hee giueth them testimonie of their loue and of their knowledge and iudgement that they did abound in these things his prayer is that they may abound yet more more in these things And againe in thus praying for them he lets them in his owne example see what they are to pray for and in effect exhorteth them to giue all diligence hereunto that their loue may abound yet more and more in knowledge c. And indeed this is the very maine proposition and principall exhortation of this Epistle that their loue may abound c. But let vs a little more particularly sift the meaning of the words in this his praier His praier yee see is that their loue may abound .i. that as a fountaine which keepeth not his waters in it selfe but sends them out vnto others so their loue may not bee shut within their owne bowels but issue out vnto the good of others And hee praieth that their loue may abound yet more and more whereby he implieth that their loue was manifest and that their loue abounded for the streames thereof had flowed vnto him being in prison at Rome and he praieth that it may abound yet more and more but how in knowledge and in all iudgment that their loue being founded and grounded in sound knowledge and in sound iudgement they might discerne things that differed c. Now by knowledge hee meaneth the generall knowledge of Gods will out of his word and by iudgement he meaneth such an experience and sense in themselues of spirituall things as through which men expert in the word of righteousnesse haue their wits or spirituall senses exercised to discerne both good euill as by comparing this place with that to the Hebrewes it may appeare for that which the Apostle there hath Heb. 5.14 strong meat belongeth to them that are of age which through custome haue their wits exercised to discerne both good and euill is as if we should read after the phrase of our Apostle here thus strong meat belongeth to them that are of age which through iudgement can discerne both good and euill So that the Apostle praieth that they may abound as in loue so in knowledge of Gods will out of his word and in all iudgement .i. in sound iudgement through a feeling experience in themselues of such spirituall things as they know by the word whereon their loue may bee grounded And why doth he pray for their growth and increase in these things Euen for these ends 1. that they may discerne things that differ one from another good from bad and vncorrupt from corrupt doctrine 2. that they may be pure from staine or corruption in doctrine faith or maners 3. that they may be without offence neither slipping backe nor standing at a stay but holding on a constant course vntill the day of Christ 4. that they may be filled with the fruits of righteousnes abounding in euery good worke which are by Iesus Christ from whom they haue their beginning vnto the glory and praise of God which is their end These were the ends for which he praied that their loue might abound yet more and more in knowledge and in c. So that the things principally to bee noted in these words are three First the Apostles action of praying This I pray Secondly the things for which he praied which were three 1. their increase in loue 2. their increase in knowledge 3. their inerease in iudgement Thirdly the ends wherefore he praied for these things vnto them which were foure as euen now we heard Now let vs see what notes we may gather hence for our farther vse and instruction The first thing which here I note is that the Apostle praied for the Philippians that their loue might abound yet more and more c. The Philippians abounded in loue in knowledge and in iudgment yet still the Apostle praied that they might abound yet more and more in these things Whence 1. I obserue the continuall vse and necessitie of praier whatsoeuer graces the Lord haue bestowed on vs yet still we haue neede to pray euen that we may yet more and more abound in those very graces And therefore the Apostles exhortation is Pray continually 1 Thess 5.17 whether yee be in aduersitie or in prosperity whether yee want or yee haue yet pray continually If ye want that he may supply your wants and giue vnto you which giueth vnto all men liberally and reprocheth no man
life of righteousnesse in himselfe that as he knew by the word Christ his resurrection to haue such a vertue so by experience in himselfe he might know Christ his resurrection to haue such a vertue And this care the Prophet exhorteth all men vnto where he saith Psal 34.8 Taste and see how gracious the Lord is Where yee may not thinke that the Prophet speaketh as if the gracious goodnesse of the Lord could be tasted on with the mouth or seene with the eye but his meaning is that such is the gracious goodnesse of the Lord vnto his children that they may haue as sound experimentall knowledge thereof as if they should taste it with their mouths or see it with their eyes It is then as if the Prophet had thus said Know yee doe the gracious goodnesse of the Lord by his manifolde mercies and more then so yee may know it by your owne experience Acknowledge therefore him to bee gracious whom by your own experimentall knowledge ye doe as it were taste and see to be gracious As then the Prophet doth exhort vs and as our Apostle both by example and exhortation moueth vs our care should be that besides our knowledge out of the word we might haue a feeling knowledge of that wee know out of the word by experience in our selues This then should teach vs to obserue the mercies and iudgements of the Lord to obserue the proofe and experience in our daily life of such things as wee know by the word that so we may haue not a contemplatiue onely but an experimentall knowledge of things in our selues As for example the scripture telleth vs that the poore crieth and the Lord heareth him and saueth him out of all his troubles Psal 34.6 This we know to be true because wee finde it so in the word But our care should be farther to know it by a feeling experience in our owne selues We must then obserue the mercies of the Lord in hearing vs when we call vpon him and deliuering vs in euery needfull time of trouble so shall we know not only by the word but by experience in our own selues that the Lord heareth the poore when they cry vnto him and saueth them out of all their troubles Psal 34.7 So Dauid besides this knowledge out of the word 1 Sam. 17.37 that the Angell of the Lord pitcheth round about them that feare him and deliuereth them had obserued the truth of it by his owne experience in his deliuerance out of the paw of the Lyon Matth. 16.18 and out of the paw of the Beare and thereupon was bold to encounter that great Goliah that vncircumcised Philistim Againe we know that the gates of hell shal not preuaile against Christ his Church because the scripture saith so But will wee so know it to be so as if our owne senses should tell vs that it were so Then we must obserue the stormes and tempests the persecutions and troubles the batteries and assaults that Satan in his members makes against the Church and how the Lord bringeth all their counsels to naught and maketh their deuises to be nothing else but the imagination of a vaine thing And thus in all things we must obserue that by long experience our spirituall senses may be exercised to know the truth of euery thing that wee know out of the word But so carelesse commonly we are that wee passe ouer the mercies and the iudgements of the Lord without obseruation at all whereby we might grow in all iudgement and sound experience It may be that some of vs sometimes will desire to know somewhat out of the scriptures touching the Sacraments touching the resurrection touching faith touching good workes c. But what is it It is onely to know it there it is not to haue a feeling of it in our owne soules If wee haue the text of scripture for proofe we thinke we haue knowledge enough but for proofe out of our owne experience in our owne soule we look not after it But beloued ye see we should haue a care as to abound in knowledge out of the Scriptures so in sound iudgment out of a feeling experience in our selues of the truth of that we know Let vs not therefore â—ightly passe ouer the things that we know out of the word but let vs labour to increase in a feeling knowledge of them in our owne soules Let vs obserue in our daily experience that as it is written so it is indeed that when we heare or read such and such things out of the word our owne soules within vs may giue witnesse vnto the same and say it is so indeede in mine owne experience I finde it to be most true Thus the Apostle exhorteth and thus it behoueth vs to doe The next thing which here I note is that the Apostle praieth for the Philippians that their loue may abound more and more in knowledge and in all iudgement which is that their loue might bee founded and grounded in sound knowledge and in sound iudgement that each hauing helpe of other and each being furnished by other they might the better discerne things that differ c. Whence I obserue yet a farther continuall care necessarie for all Christians and that is that their loue may abound in knowledge and in all iudgement Though saith the Apostle I had all knowledge and had not loue I were nothing 1 Cor. 13.2 So on the other side though we say we haue all loue and haue not knowledge it is nothing for what is all our loue if it be not grounded in knowledge and in iudgement Then these are good when they grow vp together and each hath helpe of other and which of these soeuer growes vp without other like vnto Ionas gourd it will quickly wither Our care then must be that our loue may abound in knowledge and in all iudgement In knowledge that we may know on whom our loue ought principally to be set And in all iudgement that knowing whom we ought to loue we may loue them whom wee ought Gal. 6.10 and as we ought Let vs doe good saith the Apostle vnto all men but especially vnto them which are of the housholde of faith Here we are taught whome we ought principally to loue We are to loue all men but especially them that are of the houshold of faith theÌ„ that are ioyned vnto vs in the band of Christianity And knowing that they are those whoÌ„ we ought principally to loue we are to loue them in deed in truth the more neerely that they are linked vnto vs in the bands of Christianitie the more dearely we are to loue them Otherwise our loue If it be not in knowledge and in all iudgement may do more harme then good euen as wee see that zeale doth without knowledge for it was in zeale but without knowledge Gal. 1.14 that Paul persecuted the Church of God extreamely and wasted it And it was in
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
When it is added that euery tongue should confesse the Apostle thereby sheweth both what all creatures still ought to doe and also what all creatures shall doe in that last and great day For his meaning is that all creatures ought still to confes at the last shall confes that Iesus Christ is the Lord euen that that Iesus which was crucified which made his graue with the wicked in his death is Lord God that all honor power glory belongeth vnto him Here then we are put in minde of a dutie necessarily to be â—erformed of all Christians which is not onely to be subiect â—d obedient to Christ his will but to confesse likewise and â—â—knowledge that Iesus Christ is the Lord. The Angels and â—e Saints in heauen which stand before the throne and beâ—re the Lambe clothed with long white robes and palmes in â—eir hands they cry aloud and they say Apoc. 7.9 Saluation commeth â— our God that sitteth vpon the throne and of the Lambe yea â—ey cease not day or night crying and saying Praise 12. and gloâ— and wisdome and thanks and honor and power and might be â—â—to our God for euermore Amen Yea the powers of darknesse â—emselues ought thus to confesse Iesus Christ that all power â—nd honor and might belongeth vnto him inasmuch as they â—ere created formed and made for his glory not onely to be â—ewed in their confusion but that they might sound forth his â—raise and his glory The Angels and Saints in heauen they â—oe Deuils and damned in hell they ought to confesse â—at Iesus Christ is the Lord and shall we doubt whether it â—e mans dutie to confesse that Iesus Christ is the Lord With â—e heart man beleeueth vnto righteousnesse Ro. 10.10 and with the mouth â—an confesseth to saluation saith the Apostle Where the Apoâ—â—le plainely sheweth that as faith in the heart so confession â— the mouth is needfull to saluation The Euangelist S. Iohn â—ith that among the chiefe rulers of the Iewes many beleeued 〈◊〉 Christ Iesus Joh. 12.42 but because of the Pharisies they did not confesse â—im left they should be cast out of the synagogue Did they beâ—eeue in Christ Iesus but not confesse him In that they did â—ot confesse him it is a plaine argument that their faith was â—ut a weake faith Happily they begun to embrace the truth â—f Christ and to be astonished at his miracles but in that they â—urst not confesse him it is plaine that they did not truly beâ—eeue in him Which is yet more plaine by that S. Iohn farâ—her addeth they loued the praise of men 43. more then the praise of God which preposterous loue wheresoeuer it is there is neiâ—her the loue of God in deed nor faith in Iesus Christ The Apostle to Titus telleth vs of some that professe that they 〈◊〉 God Tit. 1.16 but by their workes they denie him and are abominable are disobedient and vnto euery good worke reprobate As before we had faith in Christ but no confession of Christ so here we haue confession and profession of Christ but no practise of the life of Christ and therefore as their faith was iustly aâ—gued to be no sincere and sound faith because they did not confesse Christ so the profession of these of whom the Apostle speaketh may iustly be argued to be no sincere and souâ—e profession because in their liues they practise not that whereof they make profession with their mouthes They seemed to haue faith in Christ but they did not confesse Christ and therefore they may be truely said neither to haue soundâ—y beleeued in Christ neither to haue confessed Christ These seeme to professe to know God but by their workes they denie him and therefore they may be truely said neither to haue sincerely confessed Christ neither to haue practises his will Seeing therefore it is so that both where Christ is not confessed there Christ is not beleeued and againe where Christ is confessed there many times his will is not practised very behouefull it will be for vs whose dutie it is to confesse and acknowledge before all men that Christ Iesus is the Lord to see what a kinde of confession it is which our dutie doth require of vs. We must then here take heede that we doe not deceiue our selues with a bare and naked confession of Christ Iesus with a simple and outward profession of his name and religion as if all were well when by an outward shew we had bleared the eyes of men or as if we had then performed this dutie whereof I speake as well as the best when wee haue made confession of our faith and said the Lords praier or when we haue beene at the Church and heard the seruice and happily a Sermon when we haue made some faire weatheâ— without howsoeuer all within be full of rapine bribery and excesse Nay nay brethren Christ himselfe hath told vs that not euery one that saith vnto him Lord Lord shall enter into his kingdome Nay he hath pronounced a woe vnto such hypocrites Mat. 23.25 as make cleane the vtter side of the cup and of the platter when within they are full of briberie and excesse and he hath â—kened them vnto whited tombes Mat. 23.27 which appeare beautifull outâ—ard but are within full of dead mens bones and of all filthinesse â—t is not then the lip-labour of a bare and naked confession of Christ it is not a simple and outward profession of religion â—hat will serue the turne or is acceptable vnto God it is not â—he discoursing knowledge of Christ nor the discoursing â—lke of his kingdome which pleaseth the Lord but the conâ—ession of a Christian and that which is here required is that â—ut of a faith vnfaigned with our mouthes wee confesse that â—esus Christ is the Lord and because he is the Lord therefore â—ee will not giue his honour to another but will serue him â—ithout feare in holinesse and in righteousnesse before him all â—he dayes of our life The root then whence our confession â—f Christ must spring if by it wee will please the Lord is an â—nfained faith for faith is it which maketh vs not ashamed â—ut maketh vs bold to confesse our Christ in all places I beâ—eeued saith the Prophet and therefore I spake And most sure â— is that then and neuer but then we doe boldly and sincerely â—onfesse Christ and professe his religion when faith hath â—lly seazed vpon our soules that wee beleeue perfectly in Christ Iesus for because wee beleeue fully in him therefore â—ee boldly and freely confesse him Whosoeuer therefore â—hou art that wilt not or darest not confesse thy Christ and â—rofesse his religion for feare of trouble or displeasure or alâ—eration of the State or any like respect know this that thy â—eart is not sound with thy God and that this is for want of â—rue faith in thee Let them looke vnto this who for feare of â— change or for feare
saued vs Tit. 3.5 â—e by the works of righteousnesse which we had done but accordiâ—g to his mercy immediatly after he speaketh thus vnto Titus 8. is I will that thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good works By which plaâ—es it doth appeare that howsoeuer our good works are not â—e cause or the meanes of our saluation yet they are that way â—hich leadeth vnto saluation yea and that way wherein if â—e doe not walke we cannot be saued So saith our Sauiour â—imselfe Euery branch that beareth not fruit in me Joh. 15.2 the Father taâ—eth away and it is cast into the fire and burnt He doth not say â—uery plant that is not planted in me albeit that likewise be â—ost true but euery branch that beareth not fruit in mee What fruit Euen the fruit of the spirit which is in all goodnes Eph. 5.9 righteousnes truth as the Apostle speaketh Euery branch â—hat beareth not such fruit in me he is taken away and cast into the fire and burnt To like purpose is that of the Apostle where he saith Heb. 12.14 Follow peace with all men and holinesses without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Sermons Here then first I beseech you learne to beware of such a traduce vs and the doctrine which wee preach as if by preaching of faith wee had banished good workes and as if wee were so farre from exhorting men to good workes in our Sermons that either we mention them not or condemne theâ— for such there are that are not ashamed to say that now we are afraid to handle the doctrine of good workes that we have preached saluation by faith so long that wee haue banished good workes out of the Country that either wee dare 〈◊〉 speake of good workes or if we doe yet so coldly that as good neuer a whit as so barely and coldly But beware of such for hauing their foolish hearts seduced to beleeue lies they speake euill of the way of truth which they know not and of â— whom either they will not at all heare or with such enchanted eares that they peruert whatsoeuer things are spoken vnto their owne destruction Such if they would they might heare and know that these are false suggestions wherein they slander vs and the truth which wee teach For we preach both faith and workes and in all places wee exhort all men that they abound in euery good worke But why is it that theâ— thus traduce vs and our doctrine Forsooth because we teach that our workes are no causes of our saluation And are wee then thus to be traduced because wee tell you the truth Wee tell you that which the Scriptures haue taught vs and wee bring with vs the euidence thereof to confirme that which we teach Wee dare not challenge any part of our saluation aâ— due vnto our workes because all the honour thereof belongeth vnto the Lord whose free gift it is according to his mercie But the way wherein God hath ordained vs to walke vnto saluation we say is holinesse of life without which no man shall see the Lord. This the Scriptures teach vs this we teach you beware therefore of such deceiuers as tell you otherwise Againe if good workes be the way which God hath ordaiâ—â— vs to walke in and if without holinesse of life no man â— I see the Lord then walke with God as Henoch did in hoâ—â—esse and righeousnesse You beleeue in Christ Iesus shew â—th the fruits of your faith your workes must testifie your â—â—h both vnto your selues and vnto vs for it is a vaine and â—ead faith where no fruits of holinesse of life doe follow â—ree is knowne by his fruit a good tree bringeth forth good it and a corrupt tree bringeth forth euill fruit As many â—re lead by the spirit of God they walke after the spirit and â—y bring forth the fruits of the spirit Beloued God hath â—t a time wherein to trie the faith and religion of such as hee â—h enabled to doe some good vnto his children Now hee â—â—keth that wee should shew forth the fruits of faith and the â—ens of religion by shewing mercy and compassion vpon 〈◊〉 poore afflicted and distressed brethren Pure religion Iam. 1.27 and defiled before God euen the Father is this that wee visit the faâ—lesse and widowes in their aduersitie and that wee keepe our â—es vnspotted of the world If therefore there be any faith if â—re be any religion if there be any bowels of compassion in â—â— withdraw not your morsels from the poore nor your reâ—â—fe from the needie According to that where withall God â—â—h blessed you be it small or great bee ready to doe good â—â—d to distribute laying vp for your selues a good foundation heauen Blessed is he whom the Ioines of the poore in their â—uersitie blesseth Generally this I exhort that yee studie to â—e soberly righteously and godly in this present world and glorifie God by the holinesse of your conuersation for â—ow this that whom God hath iustified forgiuing their sins â—d iniquities them also hath hee sanctified that they serue â—n in holinesse and in righteousnesse and whom hee hath â—actified them also and them only he glorifieth in the king â—â—me of his Sonne As he then which hath called you is holy be yee holy in all manner of conuersation Hereby yee â—ll know that yee are the sonnes of God if yee walke as hee â—â—th walked and keepe his commandements And this is a â—e witnesse that yee belong not vnto him if yee delight in righteousnesse and defile your selues with the vncleane conuersation of the wicked and vngodly Giue therefore a diligence to make you calling and election sure sure I say vnto your selues and to your owne soules by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in And thus much of that holy course and race of godlinesse wherein the Apostle exhorteth vs to runne when he saith Conficite salutem c. Make an end c. What it is whereunto the Apostle in these words doth exhort vs in part we haue already heal by the way wherein hee prescribeth vs to walke The 〈◊〉 which leadeth vnto saluation being holinesse of life the Apostle exhorteth vs to walke in this way to runne in this 〈◊〉 Now it is to be obserued that the Apostle doth not only prescribe the way which leadeth vnto saluation and exhort vâ—â—â— walke and runne in that way but he exhorteth vs to runne 〈◊〉 in the same race vnto the end and fully to finish our courseâ— doing such good workes as God hath ordained that we sheâ—â— walke in Whence wee are to learne this lesson that we 〈◊〉 not onely beginne in the spirit and grow forward likeâ—â—â—â— from grace vnto grace but wee must perseuere and contiâ—â—â— vnto the end
not them vnto Christ Certainly of this I am perswaded that the moe soules they gaine vnto Christ the more glorious shall be their crowne of reioycing And therefore the Apostles glory no doubt shall be exceeding glorious by whose labours so many Churches were planted so many soules were brought vnto the faith Yet his glory in that day doth not wholy depend vpon the saluation of them that heare him The vsing of his talent faithfully shall be accounted vnto him as gaining with it Neither is his running and his labouring in vaine in respect of himselfe but onely in respect of them whose hearts the Lord doth not open that they should heare and beleeue and be saued as it is plaine out of Esay where Christ in his members thus complaineth I haue laboured in vaine I haue spent my strength in vaine Esay 49.4 and for nothing but my iudgement is with the Lord my worke with my God though Israel be not gathered 5. yet shall I be glorious in the eyes of the Lord and my God shall be my strength By which words it is out of all doubt cleared that howsoeuer the Ministers labour be often in vaine howsoeuer his strength be often spent in vaine in respect of them that heare him because thereby their hearts are not mollified and they brought vnto the obedience of the faith yet for themselues their iudgement is with the Lord and their worke with their God Though they that heare them be of such vncircumcised hearts and eares that they cannot be gained vnto Christ yet shall they be glorious in the eyes of the Lord and their God shall be their strength To the like purpose is that in Ezechiel where the Lord instructing the Minister and watchman of the house of Israel in his dutie he saith EZec. 3.17.19.21 Sonne of man I haue made thee a watchman c. if thou warne the wicked and he turne not from his wickednesse nor from his wicked way he shall die in his iniquitie but thou hast deliuered thy soule c. What is then the Ministers dutie To warne the wicked and his dutie is to turne from the wickednesse of his waies If the Minister warne his labour is not in vaine in the Lord he deliuereth his owne soule but if the wicked being warned turne not from the wickednesse of his waies he dieth in his iniquitie so that his Minister in respect of him hath runne in vaine and laboured in vaine because he hath not reclaimed him from the wickednesse of his wayes Here then is a notable aduertisement for them that are hearers of the word to take heede that their watchman which is set ouer them spend not his strength in vaine and for nothing amongst them The Minister yee heare he runnes he labours he sweates he is still playing his prizes still trying his maisteries still plowing vp the fallow ground of your hearts in euery season yea in season and out of season sowing the immortall seede of the word alwaies on his watch tower in cold and in heate giuing warning of euery enemie which he doth descry Happily yee haue another conceit of the Ministers labour at least many haue that it is no such continuall labour that there is no such care or paines therein as is pretended Well whatsoeuer account yee make of the labour therein he spends his strength and oftentimes his bloud It is for you to looke vnto it that he spend not his strength in vaine If he teach you the waies of the Lord and yee receiue not instruction if he reproue such sinnes as breake out amongst you and ye hate to be reformed if hee call to fasting weeping and mourning and ye fall to eating drinking and dauncing if he exhort you to study to bee blamelesse and pure and the sonnes of God in the middest of a naughty and crooked nation and to shine amongst them as lights holding forth the word of life and ye giue your members seruants to vncleanesse and to iniquity to commit iniquity in a word if he out of the word either teach or improue or correct or instruct in righteousnesse ye refuse to hearken to the voice of the charmer charme he neuer so wisely what else doth hee in respect of you but runne in vaine and labour in vaine And if he spend his strength in vaine amongst you his worke is with his God but your bloud is vpon your owne head yee die in your sinnes but his soule is deliuered The minister his desire is to reioyce in the day of Christ but wherein in your saluation If in that day he shall not reioyce in your saluation what do ye thinke will be your portion His desire is not to runne in vaine nor to labour in vaine but it is in respect of you that he may gaine you vnto Christ For hee knoweth that his labour is not in vaine in the Lord. Hearken therefore and obey and harden not your hearts as in the prouocation and as in the day of tentation in the wildernesse If thou hearken thou shalt be the crowne of his reioycing and the crowne of his reioycing is in thy saluation And in any case take heed that thou iudge not amisse of him that is set ouer thee in the Lord to admonish thee of thy wâ—â—es For whatsoeuer it is wherein he either teacheth or improueth or correcteth or instructeth thee it is that hee may reioyce in the day of Christ that he hath not runne in vaine nor laboured in vaine And this much of this later reason to enforce the former exhortations Yea and though I be offered c. The Apostle as yee haue heard vrged the Philippians that they would walke in all obedience with God and in all meeknesse with their brethren euen the rather for his sake that he might reioyce ouer them in the day of Christ Now the better to enforce this reason drawne from himselfe in these words hee assureth them that such is his longing after their saluation that if by his death they might be confirmed and strengthened in the faith hee would most willingly and ioyfully giue his life for them and if he shall do so he would not haue them to be sory but to be glad and reioyce thereat The manner of speech here vsed is drawne from the sacrifices of the old law wherein the Priests were commanded after their comming into the land of Canaan Num. 15 7 alwaies to poure out a drinke offering vpon the sacrifice that was offered The Apostle therefore alluding hereunto saith that if his soule should now bee poured out as a drinke offering vpon that spirituall sacrifice of their faith which by his ministery and Apostleship they had embraced for their farther confirmation and strengthening therein he would be glad and reioyce with them for that their faith by his death were strengthened Here then we may obserue how zealous the Pastor ought to be of the saluation of his flocke he ought with Saint Paul in this
place to be willing to giue vp his life for them Joh. 10.11 The good shepheard saith our Sauiour giueth his life for his sheepe Christ himselfe was indeed this good shepheard here spoken of who when wee were yet sinners died for vs. But herein likewise he set before vs a paterne how we should approue our selues to be good shepheards Nothing should bee so deare vnto vs as the good of them ouer whom the Lord made vs ouerseers persecution and banishment stripes and imprisonments yea the losse of life it selfe must rather bee indured then their saluation be neglected What then are wee simply to giue vp our liues for our flockes What if they be such as will bee glad thereat and rather then faile will themselues persecute vs yea and take our liues from vs Such sheepe indeed there are as persecute their shepheard and desire if they can to make him wearie of his life But this is that which now from our Apostle we teach that if our death may bee for the enlarging of Christ his kingdome and for the confirmation and encrease of their faith vnto whom we haue preached the Gospell then we are not to loue our liues vnto the death What then because our death may be for the confirmation of their faith are we to offer our selues vnto death Nay wee may not seeke death nor willingly runne our selues into danger But if the will of the Lord be such that by our bloud wee seale that testimony which we haue giuen to Christ Iesus and so confirme our brethren in the things that they haue heard and learned by our ministery we are not to shrinke at it but willingly to embrace it Yea but the cuppe of death is bitter how then can we be glad and reioyce in it True happily we should not greatly reioyce in that violent and vntimely death being considered in it selfe But knowing that our bloud is the seede of the Church and that by our death and persecution many are made more bold to professe the Gospell of Christ Iesus wee should be glad and reioyce in the fruit that we know comes to the Church by our death and persecution And thus our Sauiour by precept hath taught vs to doe saying Mat. 5.11.12 Act. 5.41 Blessed are yee when men reuile you and persecute you c. reioyce and bee glad for great is your reward in heauen Thus the Apostles likewise haue taught vs by example who when they had bin cast in prison and afterwards beaten departed reioycing that they were counted worthy to suffer rebuke for Christ his name As they by precept and example haue taught vs so ought wee to reioyce in tribulations and persecutions to be glad though we be offered vp vpon the sacrifice of their faith who by our ministerie haue belieued Should then the saluation of your soules and the confirmation of your faith be so deare vnto vs euen dearer then our owne liues How ought ye then to be affected towards vs and our ministerie It was a notable testimonie that the Apostle gaue vnto the Galathians Gal. 4.15 wherein he bore them record that if it had beene possible they would haue pluckt out their owne eies and haue giuen them to him Nothing more deare then their eyes and yet so neere had their soules beene knit vnto him in reuerence and loue for the Gospells sake that they would haue giuen him their very eies to haue done him good Shall I say that ye ought to be thus affected towards vs I say not so but I say that ye ought so to thinke of vs as of the ministers of Christ and disposers of the secrets of God Yee ought to thinke of vs as of the Embassadors for Christ and that we pray you in Christs stead as though God did beseech you through vs. In a word if we ought to lay downe our liues for our sheepe our sheepe ought to heare our voice And certainely if we were so liuely and Christianly toucht with a feeling of the sweetnesse of the word of life as we should be if the powerfulnesse thereof had so seasoned and seazed vpon our soules as it ought then would we heare his voice and obey him and follow him we would reuerence and regard him for the truths sake which he preacheth It is said of Lydia that when she had heard Paul preach and the Lord had so opened her hart that she belieued the things that Paul spak she was so desirous that Paul and those that were with him should come into her house and abide a while with her that she neuer left them till she had constrained them Act. 16.15 If yee haue iudged mee to be faithfull to the Lord saith she come into mine house and abide there and she constrained vs saith Luke It seemes besides other purposes which shee had that she thought her house would be the better if she might get them into it Not many Lydiaes I wish we might haue such hearers as Peter had that when they had heard vs would be pricked in their hearts and say vnto vs men and brethren what shall we doe Act. 2.37 such as would be so carefull to heare what we speake that they would lay the same vp in their hearts and digest it in their soules Our desire is as I said ere while that our labour in the word may not be vnto you in vaine but that by our ministery we may offer you vp as liuing sacrifices holy and acceptable vnto God If we ought not to spare our liues vnto the death for you yee ought so to heare the word of vs that yee grow vp in faith and loue and euery good worke If wee ought to poure out our bloud for an offering for you for the confirming of your faith ye ought first by faith through our ministery to be made a spirituall sacrifice vnto God that so our soules may be poured out as a drinke offering vpon the sacrifice of your faith For both these are implied here in our Apostle Wee heare what Pastor and people should doe and wee see in daily experience what they doe euen both so little answerably vnto that they should doe that it may be as truly now said as it was in the Prophets time like Pastor like people But I will not now stand farther to open and cut vp these soares Consider only in a 〈…〉 me I beseech you a reason which mee â—hinkes may be gathered from these words for the stirring vp of both Pastor and people vnto that they should doe If ye marke it both the obedience of their faith which are gained vnto Christ by the ministerie of the word and likwise the martyrdome and death of those that giue their liues for their sheepe are by a borrowed speech called sacrifices and offerings Though I be offered there the Apostle his death is called an offering vpon the sacrifice and seruice of your faith their faith whereunto by his seruice and ministery they had
making of the ministerie no more but a plaine occupation not to speake I say of these because these are not worthy to liue Of those that doe sincerely preach the Gospell of Christ Iesus are there not many that doe more seeke their owne than that which is Iesus Christs How many are there that doe withdraw their shoulders from this burden as much and as often as they can and take as little paines in this worke as they can And doe not these seeke their owne ease more than that which is Iesus Christs Againe how many are there whose mindes being bewitched with the loue of the world are so carefully occupied about the things of this life that they doe not intend the worke of their ministerie as they should And doe not these seeke their owne profit more than that which is Iesus Christs Againe how many are there that preach themselues rather than Iesus Christ seeking rather their owne praise than that which is of God and studying rather to speake vnto the eare than vnto the heart And doe not these seeke their owne credit and praise rather than that which is of Iesus Christ Againe how many are there which preach Christ rather through strife and enuie than of good will rather in hope of preferment for their paines than of desire to gaine them that heare them vnto Christ rather for any other respect almost than in any zeale of the glory of God And doe not all these seeke their owne rather than that which is Iesus Christs Well it is a fault and a grieuous fault in the Ministers of Christ Iesus in any respect to preferre any thing before the glory and increase of his kingdome whose Ministers they are to seeke either their owne ease or their owne pleasure or their owne profit or their owne honour or any thing else rather or more than the building vp of Christ his Church in faith and in loue and in euery good worke of the spirit Now if this be a fault in them hereby wee are taught what dutie is requisite in the Ministers of Christ Iesus namely so to seeke their owne as that first and principally they seeke that which is Iesus Christs And what is that That is the glory of Christ Iesus the increase of his kingdome the building vp of his Church vnto a spirituall Temple the turning of many vnto righteousnesse the saluation of mens soules This is that businesse which they must first and principally intend and then such other things as may be furâ—herances or at least no hinderances thereunto Our calling and commission is to preach the Gospell of Christ Iesus a woe is vnto vs if wee preach not the Gospell and our Apostle most straitly doth adiure vs vnto this dutie 2 Tim. 4.1 saying I charge thee before God and before the Lord Iesus Christ c. The worke then of our ministerie is the thing that wee haue to looke vnto the thing wherein we must spend our strength and our studie is to doe our heauenly Fathers businesse in begetting men vnto the faith and teaching them the way that leadeth vnto saluation and life euerlasting Wee must not seeke our owne but that which is Iesus Christs Our Sauiour when his mother Mary came and expostulated the matter with him why hee staied behinde them in Ierusalem Know yee not saith he Luk. 2 44. that I must goe about my Fathers businesse Whereby hee plainly teacheth vs that the principall thing wee are to regard is the principall end of our being and calling So that this being our calling and the thing whereunto wee are set apart to preach the Gospell of God wee are by Christ his example to minde this aboue all things else whatsoeuer What then Must a Minister so wholly intend the worke of his ministerie as that he may not care for his familie must he so weyne himselfe from the affaires of this life as that hee may not at all meddle with the things of this life No not so he may and ought to care for his familie 1 Tim. 5 8. otherwise he is worse then an Infidell And againe the Apostle declaring in particular the office of a Minister saith 1 Tim. 3.4.5 he must be one that can rule his owne house honestly hauing children in obedience with all honestie For saith the Apostle if he cannot rule his owne house how shall be care for the Church of God Out of which words yee may obserue the clearing of two points whereof the one is that they may haue house and familie wife and children otherwise how should the Apostle say that the Minister must be such a one as hauing children vnder obedience can rule his owne house honestly The other is that an honest and godly care ouer his owne house and the things that belong thereunto is very requisite in the Minister of Christ Iesus All care then and all seeking of his owne all intermedling with the things of this life is not simply forbid the Minister of Christ but such onely as doth withdraw him from that â—hereon his principall care should be set Hee may seeke his owne so that principally he seeke that which is Iesus Christs for that is the fault here noted that they seeke their owne mâ—re then that which is Iesus Christs and that is the dutie here implied that they ought first and principally to seeke that which is Iesus Christs and then that which is their owne This then is generally to be concluded that neither ease nor pleasure nor profit nor honour nor any thing else should withdraw them from the worke of their ministerie neither in the worke of their ministerie should their eye be set vpon any thing but only vpon the glory of God and the edification of the Church of Christ Iesus and hereon should their zeale be so set that they should be euen eaten vp and consumed therewith The second thing which I note in these words is touching the time when the Apostle noted this fault in the Ministers of Christ It was a fault and a generall fault then in the time of the Apostles in that golden age of the Church when they that were immediately called by Christ Iesus and put apart to preach the Gospell of God taught the wayes of God most perfectly Then euen those Ministers which had beene taught and instructed by the Apostles themselues those whom the Apostles ceased not to put them in minde of their holy calling and of the duties belonging thereunto euen they sought their owne more then that which was Iesus Christs they looked some after their ease some after their profit some after their pleasure some after their honour more than after the high price of their calling in Christ Iesus Which note I doe the rather obserue in particular because of those that are alwayes complaining as of all things in generall that they were neuer worse so of the ministerie in particular that it was neuer worse then now it is For as this is
the humor of very many alwayes to mislike the present state the most and to commend former times though a great deale worse yet a great deale more then the times wherein they liue so if once we come in talke of the Ministerie oh Ministers neuer worse neuer more idle neuer more couetous neuer more ambitious then now they are Yea enter this discourse and yee shall haue many will neuer want matter but the more they talke the more they may of this argument And I wish wee were able to stop their mouthes when they so willingly obserue the generall corruption in the ministerie in our dayes I wish wee were able to say truly that simply they speake an vntruth But I cannot neither is it my purpose to excuse the the faults of our times in the ministerie Bee it therefore true which indeed is true that very many of our coat and calling doe more seeke their owne then that which is Iesus Christâ— is this fault now more generall in the Ministers then euer it was What are Ministers now more idle doe they now seeke their owne ease more then euer they did Doth not the Apostle in his day note Iohn Marke for this fault Act. 15.38 Are they now more couetous doe they now seeke their owne wealth more then euer they did Doth not the Apostle in his day note Demas for this fault Are they more ambitious 2 Tim. 4.10 doe they now seeke after and loue preeminence more then euer they did 3 Joh 9. Doth not the Apostle Iohn in his day note Diotrephes for this fault Oh but if a note were now taken of those that are faultie these wayes not one but very many should bee found faultie each of these wayes As though because the Apostle noted no moe there were then no moe Nay in that the Apostle noteth these of these faults wee know that euen then the Ministers of Christ were tainted with these faults but how generally wee know not But tell me ye that presse this point so hard that Ministers are now worse then euer they were say the most and the worst ye can can yee say more or worse then this that all seeke their owne and not that which is Iesus Christs And said not the Apostle thus much in his day as here we see The Apostle in his day meant it not vniuersally of all neither can yee say it at this day vniuersally of all that all seeke their owne and not that which is Iesus Christs Nay if wee shall speake vnto the point that which the truth is indeed I am perswaded that neuer in any age the number of faithfull Ministers was greater then our age hath and doth affoord neuer moe that with lesse selfe-respects and more zeale to Gods house laboured in the worke of their ministerie then now there doe Iâ— may be that the graces of Gods holy spirit were powred downe in greater measure and abundance vpon some in some times heretofore then now they are and that the word hath beene more powerfull through a greater operation of the holy spirit in the mouthes of some heretofore then now it is as it was no doubt in the time of the Apostles with whom the Lord wrought most powerfully and wonderfully and as happily it hath beene in some since that time yet as I said before I am perswaded that neuer in any time there were moe more enflamed with the zeale of Gods spirit faithfully painfully and sincerely without selfe respects to labour in the worke of their ministerie and to build vp Christ his Church in faith and in loue and in euery good worke then now there are For if we should looke into all succeeding times after the time of the Apostles especially if we should looke into the times since the mysterie of iniquitie beganne to worke in and vnder that man of sinne what else should we finde but idlenesse and couetousnesse and licentiousnesse and ambition and what wickednesse not Hee hath lifted vp himselfe on high 2 Thess 2.4 and hath exalted himselfe against all that is called God or that is worshipped so that hee doth sit as God in the Temple of God shewing himselfe that he is God And what else doth his whole Clergie seeke but the abetting of his pride and the maintaining of his triple Crowne together with such ease and pleasure and profit as followes thereupon So that if euer it were truly said of any that they sought their owne and not that which is Iesus Christs then in my iudgement may it as truly be said of them as of any Thus then yee see that it is not the fault of our time alone that now Ministers seeke their owne more then that which is Iesus Christs but that euen in the Apostles time it was so as also that how generall soeuer the fault now be yet is it not more generall then euer it was but rather the number of them that seeke that which is Iesus Christs more then their owne is now greater then euer it was Take heed therefore men and brethren lest at any time ye be deceiued The Ministers of Christ they ate as beacons on the top of an hill in euery mans eye and euery mans tongue talking of them and what talke of them more common then of branding them with some fault or other thereby to discredit that truth which they preach It is no new thing yee see that Ministers haue their faults and hee is the best that hath the fewest And howsoeuer they tell you that Ministers are now worse then euer they were beleeue them not for if the worst be said that can be there cannot be worse then this that all seeke their owne and not that which is Iesus Christs and thus much said the Apostle in his time The third and last thing which I note from these words is that howsoeuer properly and in the meaning of the Apostle these words in this place be onely affirmed of the Ministers of Christ Iesus yet may they truly be affirmed euen of all men in generall that all men for the most part doe seeke their owne more then that which is Iesus Christs first looking vnto the things of this life and then afterwards vnto the things that belong vnto their peace in Christ Iesus This is a point which needs not long to be stood vpon being so plaine a truth in our owne experience that which way soeuer we cast our eyes vnto high or low rich or poore it cannot be denied For looke into the delights and desires of men and see what it is that they principally hunt and seeke after Are there not many that are so ambitious that they seeke by all meanes possible to be great and to be had in honour of all men And yet how many of them Psal 75. remembring that promotion commeth neither from the East nor from the West nor yet from the South but that God alone putteth downe one and setteth vp another doe first seeke
them saith hee that haue the ouer-sight of you and submit your selues vnto them for they watch saith he for your soules c. Againe saith the same Apostle 1 Tim 5.17 The elders that rule well are worthy of double honor especially they which labour in the word and doctrine c. Let vs therefore take heede how we do despise or not reuerence these our spirituall fathers in Christ Iesus Pro. 30.17 For if the eye that mocketh his father and despiseth the instruction of his mother shall be a pray vnto the rauens of the valley to picke it out and vnto the young Egles to eate it How much more shall it be so vnto vs if wee despise the instruction of our fathers in Christ Iesus and if wee stop our eares at the voice of their charming charme they neuer so wisely Againe let vs take heede how we doe not obey those our spirituall fathers in Christ Iesus Deut. 21.18 For if the stubborne and disobedient sonne that will not hearken to the voice of his father or of his mother nor will obey their admonition shall bee stoned with stones vnto the death how much more shall the iudgement of God ouertake vs if we will not heare nor incline our eares to obey the voice of our fathers in Christ Iesus if wee will not hearken and obey their admonitions and exhortations which in Christ his steede do beseech vs and admonish vs and exhort vs. Heare the voice of wisedome a voice fearefull yet most true Pro. 1.24 because saith Wisedome I haue called and ye refused c Euen thus shall it be vnto all them that obey not the voyce of wisedome in the mouth of the Minister Hearken therefore and obey for obedience is better then sacrifice Yea and reuerence the person of the Minister for the words sake which he bringeth In a word from this one example of Timotheus commendation let Ministers of the younger sort learne to reuerence their auncients in their ministery let young men learne to honour the person of the aged and let all of vs learne to carie our selues towards them that haue begotte vs in the faith as sonnes vnto their father Now followeth the conclusion of his first promise which was to send Timotheus vnto them in these words him therefore I hope c. Wherein is set downe the repetition of the former promise and likewise a farther signification of the time when he would send him Him saith he I hope to send there is the repetition of the former promise as soone as I know how it will go with me here is the signification of the time when he would send him Before he had said I trust to send Timotheus shortly vnto you now he sheweth what he meant by that shortly that is as soone as he should know whether he should be deliuered from his bonds by Nero which he hoped should bee shortly And the cause why he sent him not presently with Epaphroditus was because as yet he knew not certainely how his matters would go and he was very desirous that at his Timotheus comming vnto them they might bee comforted ouer his deliuerance from his bonds I haue already pointed at such notes as I thought meete to bee gathered from this promise It followeth And I trust in the Lord In these words he putteth them in hope of his owne comming shortly vnto them Which his promise as the other dependeth vpon the hope of his deliuerance out of prison This hope also of his comming vnto them he putteth them in for their farther comfort and likewise for their farther confirmation in the faith Whence 1. we may note the Apostle his great care that they might be comforted and therein obserue the great care that the Ministers of Christ Iesus should haue of the comfort of their people in the times of their distresses of which note wee haue already spoken before 2. We may note the Apostle his great care that they might grow strong in the faith and abound in euery good worke vnto the glory of God the father And this care ought also to be in the Ministers of Christ Iesus towards their people as also I haue heretofore obserued Only here remaineth one doubt to be answered For here some happily will aske how it fell out with this hope and confidence of the Apostle was he deceiued of his hope and confidence or did he as he hoped he should send Timothy shortly after vnto them did he as he trusted he should come himselfe shortly after vnto them Whereunto 1. I answere what if he were deceiued of his hope and confidence doth this at all impaire his credit and authority If it had beene a matter of faith and doctrine it should But this was a thing casuall and contingint wherein he might be deceiued and yet his credit no whit diminished For albeit he had the spirit of truth to lead him into all truth in whatsoeuer doctrine hee deliuered vnto the Church Yet in things that concerned himselfe especially in things future and contingent might he be deceiued euen as we see in this place that albeit he had the gift of healing yet Epaphroditus whom hee dearely loued had like to haue died with him 2. I answere that whether hee were deceiued of his hope and confidence or no I cannot certainely tell because it appeareth not by the Scriptures But very well it might be â—hat both he sent Timothy vnto them and that himselfe came afterwards vnto them For this we must know that hee was twise imprisoned at Rome by Nero. First hee was cast into prison in the third yeere of Nâ—ro and deliuered in the fift Againe hee was cast into prison in the twelfth yeere of Nero and was put to death in the thirteenth of his raigne Writing therefore this his Epistle in his first imprisonment it might very well be that in that seuen or eight yeeres betweene that and his second imprisonment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both he sent and went to Philippie And the word which the Apostle here vseth maketh it very probable that both he sent and went thither being a word which signifieth an assured confidence and is seldome or neuer vsed but when the thing followeth which thus is trusted Howsoeuer hee went or went not it is no matter of our faith or where about we neede to be troubled This is sure hee trusted in the Lord to come vnto them and to see them that so they might bee comforted one in another and that hee might confirme and strengthen them in the faith And let this be spoken touching his second promise LECTVRE XLII PHILIP 2. Verse 25.26 But I supposed it necessary to send my brother Epaphroditus vnto you my companion in labour and follow souldier c. BVt I supposed it necessarie In this last part of this Chapter which concerneth Epaphroditus the Apostle 1. signifieth his present sending of Epaphroditus backe againe vnto them 2. He setteth downe the causes why he sent
dwelleth the loue of God in him As if the Apostle should haue said Whatsoeuer shew this man makes the loue of God dwels not in him neither he loueth God nor God loueth him Men and brethren what should more stirre you vp vnto this holy worke of releeuing of Gods poore Saints a thing so needfull now to be vrged and pressed what I say should more stirre you vp vnto it then this which hath already beene said It is a worke of Christ which Christ commandeth which hee loueth and liketh which Christ highly rewardeth and vnmercifulnesse to the poore he hateth and detesteth As euery man therefore wisheth in his heart so let him giue vnto the poore Saints not grudgingly or of necessitie for God loueth a cheerefull giuer 2 Cor. 9.7 If it be a worke of Christ it well beseemeth thee if thou be a Christian if he haue commanded it it stands thee vpon to obey it if he loue and like it thou hast great cause to moue thee to it if for his mercies sake he reward it thou hast great reason to be occupied in it and if he so hate the neglect of it it behoueth thee not to be negligent in it As therefore euery man hath receiued of the Lord so let him be ready to giue according to that he hath Hee that hath mercy on the poore Pro. 19.17 lendeth vnto the Lord and the Lord will recompence him that which hee hath giuen And blessed is hee saith Dauid Psal 41.1 that considereth the poore and needie the Lord shall deliuer him in the time of trouble Consider what I say and the Lord giue you a â—ight vnderstanding in all things and fill your hearts full of all knowledge that yee may abound in euery good vnto the glory of God the Father to whom with the Sonne and the holy Ghost c. Laus omnis soli Deo THE THIRD CHAPTER LECTVRE XLVIII PHILIP 3. Vers 1.2 Moreouer my brethren reioyce in the Lord. It grieueth me not to write the same things vnto you and for you it is a sure c. THe holy Apostle hauing in the first chapter of this Epistle first signified his good minde towards the Philippians by retaining them in perfect memorie by his longing after them all from the very heart roote in Iesus Christ and by his praying for them and hauing afterward exhorted them that they should not shrinke for his imprisonment because thereby the Gospell was confirmed and not diminished In the second Chapter as we haue heard he first exhorted them vnto humility that putting apart all contention and vaine glory they would haue euen the same minde that was in Christ Iesus who being God humbled himselfe to be man and became obedient to the death euen the death of the Crosse and was therefore highly exalted c. 2. Hauing grounded certaine exhortations vpon that example of Christ his humilitie and obedience as 1. That they would runne forward in that race of righteousnesse wherein God had freely placed them through Iesus Christ making an end of their saluation with feare and trembling and then that they would doe all things with their neighbours without murmuring and reasonings that they might be blamelesse and pure and the sonnes of God c. The Apostle I say hauing grounded these exhortations vpon that example of Christ his humilitie and obedience 2. For their comfort and confirmation against certaine false Apostles crept in amongst them hee both promised to send Timothy shortly vnto them and likewise that himselfe would shortly after that come vnto them and besides sent their Minister Epaphroditus presently vnto them Now in this 3. Chapter the Apostle instructeth the Philippians in the things wherein the false Apostles laboured to seduce them and so armeth the Philippians against them till his comming vnto them by confuting that false doctrine which they deliuered The doctrine which the false Apostles deliuered was that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie vnto iustification and saluation Which doctrine the Apostle doth at large confute in the Epistle to the Galathians because they had suffered themselues to be seduced and bewitched by it But here because the Philippians had manfully withstood it and giuen it no place amongst them the Apostle very briefly confuteth it and proueth that our righteousnesse is onely by Christ and faith in his name not at all by the works of the Law The principall parts of this Chapâ—er are three 1. He exhorteth them to beware of false Teachers verse 2. and instructeth them in that truth which the false Apostles gainesay vers 3. 2. The Apostle proposeth himselfe as an imbracer of that truth touching mans righteousnesse which they were to embrace à vers 4. ad 15. Lastly hee exhorteth them to embrace and hold fast the same truth with him and to walke as they haue him for an ensample from vers 15. to the end of the Chapter Now before he come to the handling of any of these principall parts 1. He setteth downe this exhortation reioyce in the Lord as a conclusion of that which went before as a ground of that which followeth 2. He excuseth hâ—mselfe for writing now the same things by epistle which before he had taught them by word of mouth That the exhortation is set downe partly by way of conclusion of that which he had spoken before may appeare by the entrance vnto it in that he saith Moreouer c. For it is as if the Apostle had thus said hitherto ye haue been full of heauines partly for my bonds and imprisonment Phil. 1.12.14 partly for Epaphroditus your minister his sicknes Now for my bonds they â—s I haue told you haue turned rather to the furthering of the Gospell inasmuch as many of the brethren in the Lord are boldned through my bonds to speake the word and now so it is that I am in good hope shortly to be deliuered from my bonds and to come vnto you Again for Epaphroditus God hath had mercy vpon him and now he is returned vnto you in good and perfect health What therefore now remaineth my brethren but that ye be glad and reioyce in the Lord in the Lord I say whom before I haue described vnto you in that Lord who being in the forme of God thought it no robberie to be equall with God yet made himselfe of no reputation and tooke on him the forme of a seruant c. Reioyce for that there is no other cause but that ye should reioyce but reioice in the Lord who became man for you died for your sinnes rose againe for your iustification setteth at the right hand of God to make request for you vnto whom euery knee in that day shall bowe and confesse that he is the Lord reioyce in him Againe it is partly set downe as a ground of that which followeth as if the Apostle should thus haue said I haue already as in a glasse
warne the Philippians of false teachers euen that the more carefull they saw the Apostle to giue them warning of false teachers they might be so much the more warie of them As then it ought not to grieue vs to speake the same things often vnto you so let it not bee wearisome vnto you to heare the same things often of vs. You see the Apostle saith it is a sure thing and a good thing for you and yee heare the reasons why it is good for you Let this suffice to moderate that ouer great nicenesse and daintinesse that is in some and that such an ouer-itching humor that is in some after varietie that they cannot at all away with it to heare the same things often When the things are of necessarie moment and behoofe for you let it not be tedious vnto to you to heare of them againe and againe and when things are so carefully and so often suggested vnto you aboue all things take heede that yee harken vnto the things so suggested lest that come vpon you which is mentioned in the place of Esay before alledged that is lest when there hath beene precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle and yet yee would not heare afterwards it come to passe by the iust iudgement of God that there be precept vpon precept precept vpon precept line vnto line line vnto line there a litle and there a litle but then hearing you shall heare and not vnderstand and seeing yee shall see and not perceiue For it is a iust thing with God that if yee will not heare when the booke of God is so wide opened vnto you and the same things so often gone ouer and ouer afterwards the word be vnto you as the words of a booke that is sealed vp that is altogether vnprofitable or else that it bee quite taken from you and giuen vnto them that will hearken and obey Let it therefore neither grieue them that speake to speake the same things often when they are good and profitable neither let it seeme tedious and wearisome vnto you that heare to heare the same things often when they are such and aboue all things hearken vnto such things so often suggested lest the things so often spoken vnto you turne vnto your farther iudgement Now let vs see what it was that the Apostle thought it not amisse for himselfe so often to speake of and a sure thing for them so often to heare of it was the taking heede of false teachers such as would seeke to seduce them from that truth of Christ Iesus which he had taught them And this is the exhortation or admonition which now followeth after this excuse of the Apostle for himselfe Beware of dogges c. This is the first principall part which we obserued in this chapter which in briefe is an exhortation or admonition to beware of false teachers and especially the Apostle giueth his caueat of those false Apostles which were then crept in amongst them as the article vsed in the originall doth shew who taught that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie to iustification and saluation These false teachers who taught this erroneous and false doctrine the Apostle here noteth by the name of doggs of false teachers and of the concision He calleth them dogs in respect of certaine bad qualities wherein they did resemble dogs 1. In respect of their snarling and barking because as dogs they barked at him and snarled at his doctrine and that as much without reason as the dogge that barks not vpon reason but vpon custome 1 Sa. 16.9 And so we see Abishai called Shimei a dogge in respect of his causeles barking against Dauid 2. In respect of their greedinesse because as dogs they minded onely their bellies making as afterward he saith their belly their God And so we see the Prophet called blinde watchmen and dumbe dogges Esay 56.11 greedy dogges which could neuer haue enough 3. In respect of their absurdnesse because as the dogge returneth to his vomit so they of Iewes being made Christians returned againe vnto their olde Iudaisme not teaching Christ purely but making a mixture of Iudaisme and Christianitie Againe he calleth them euill workers 1. in respect of the workes which they vrged because by preaching the necessitie of workes vnto saluation and ioyning them with Christ as workers together with him of our saluation they made those workes which in themselues were not euill euill workes For those workes which as they are done according to the law are good by this addition of necessitie that not Christ alone but they also are necessarie as causes vnto saluation are made euill workes 2. In respect of the euill minde wherewith they vrged these workes because they vrged them in hatred of him and to crosse that which he had taught touching the sole sufficiencie of Christ his righteousnesse vnto saluation 3. In respect of their vnfaithfull working in the Lord his vineyard because together with good seede they did sow tares in the Lord his field ioyning with Christ the workes of the law in the worke of our saluation Lastly he calleth them the concision 1. by allusion vnto circumcision which they vrged as necessarie to saluation Act. 15.1 saying as it is in the Actes Except yee be circumcised after the manner of Moses ye cannot be saued 2. Because by vrging circumcision they did indeed cut the seamlesse coate of Christ and rent the vnitie of the Church which had now receiued the circumcision of Christ through baptisme and had left off that ceremonie of the law 3. Because by vrging circumcision they shewed themselues to be onely cut in the fore-skinnes of their flesh but not to be circumcised in the heart by putting off the sinnefull body of the flesh through the circumcision of Christ Thus the Apostle vpon these causes and respects noteth those false Teachers which were crept in amongst the Philippians and of these hee warneth them againe and againe euen three times to beware Now touching the obseruations hence to be gathered here 1. I note that the Apostle speaketh vnto the Philippians in generall that they should beware of false Teachers Whence I obserue that not Clergie men alone as they call them but euen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their Teachers Preachers doctrine be true and so to reiect whatsoeuer they finde not proued by the Scriptures or agreeable to the Scriptures For how should the Philippians beware of false Teachers they should examine and trie their doctrine and receiue that which was agreeable to that which he had taught them and reiect that which was not agreeable thereunto So wee read it registred to the perpetuall commendation of the men of Berea Act. 17.11 that they searched the Scriptures to trie whether those things
day they are that cause diuision and offences in the Church Who are they now that labour and plot and cast all the wayes they can deuise to set vs all euery way by the eares together Who are they now that cast seditious libels amongst vs whereby to sâ—irre vs vp vnto all practises of hostilitie against the State Who are they now that secretly and in euery corner labour to disgrace vs and the doctrine which we teach and to lesson you with other doctrine contrary to that ye haue receiued and learned Doe not these whosoeuer they be cause diuision and contention and offences Whosoeuer they be that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision The last note which for this time I obserue of false teachers is like vnto these of the concision to glory and bragge of false titles which nothing belong vnto them For this they take of these of the concision that as they gloried falsly in the circumcision as anon wee shall heare so commonly false teachers glory much in the titles and in the things wherein they haue no right at all to glory This note also of false teachers the Apostle Peter giues where hee saith of them that they speake swelling words of vanitie 2 Pâ—t 2.18 Matt. 24 5 Such are those of whom our Sauiour Christ saith Many shall come in my name saying I am Christ and shall deceiue many Marke then who now at this day they are that deceiue the world with vaine titles and shewes of names whereunto they can lay no iust claime Who are they now that come in the name and title of the Societie of Iesus and deceiue many Who are they now that colour all their superstitious errors with the goodly title of the doctrine of the Church Who are they now that maske themselues vnder that gay title of holy Catholikes Who are they now that haue still in their mouthes the Church the Church as if they and none but they were the Church of Christ Doe not these whosoeuer they be bragge of great titles which nothing belong vnto them Whosoeuer they bee that doe so they haue a marke of false teachers Marke them therefore and take heed of them Beware of them they resemble these of the concision Many other notes there are whereby false teachers may easily be descried and discerned and which happily might be further gathered euen from this caueat of our Apostle in this place But these are such as seemed vnto mee most naturally to offer themselues to be obserued from these names wherewithall our Apostle brandeth these false teachers If any desire to haue them manifested by further notes let him reade 2 Pet. 2. where they are at large notified By these yee may in paâ—t descrie them and those that are branded with any of these markes take heed of them for howsoeuer happily some may be branded with some one of these markes who yet will winde himselfe out of the number of false teachers yet will hee not shift it but that hee hath some one marke of a false teacher But aboue all things take heed and beware of them vpon whom the most of these or all these noâ—es doe fall most iustly They will I know tell you that they loue the truth that they abhorre idolatrie that they embrace the Apostolike faith that with all reuerence they receiue the Scriptures that they honour religion and that they detest superstition They will tell you of their deuotion in praier of their contempt of riches of their continencie in life of their abstinencie in meats and drinkes of their workes of charitie c. But whatsoeuer they tell you by these notes that I haue told you ye shall know what they are And when yee know them take heed and beware of them For though they come vnto you in sheepes clothing yet inwardly they are rauening wolues Beware of barking dogges which barke against the truth and the professors thereof and beware of greedie dogges which through couetousnesse make marchandise of your soules Beware of such workers as make their workes ioynt-workers with Christ of out saluation and beware of such workers as worke vnfaithfully in the Lord his vineyard mingling with the pure seede of Gods word the chaffe of mans braine Beware of such as resemble the concision in renting the vnitie of the Church and in causing diuision and offences contrary to the doctrine which yee haue learned in the Gospell of Iesus Christ and beware of such as resemble the concision in bragging of false titles which nothing belong vnto them And let these things suffice to bee noted from this exhortation or caueat Now followeth a particular instruction of the Philippians touching circumcision truly so called in these words For wee are c. For wee are the circumcision c. We haue heard how the Apostle in his caueat noted the false teachers which vrged circumcision as necessary to saluation by the title of the concision saying Beware of the concision Now in these words the Apostle giueth the reason why he called them the concision For wee saith he are the circumcision As if hee should haue said They are not the circumcision though they glory therein but rather they are the concision and wee are the circumcision the true circumcision Now this hee proueth thus Wee worship God in the spirit therefore wee are the circumcision And againe that they worship God in the spirit hee proueth thus Wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit So that the connexion of the points is this They are the concision not the circumcision the proofe is this Wee are the circumcision therefore they are not the circumsion Againe Wee are the circumcision the proofe is this we worship God in the spirit therefore wee are the circumcision Againe we worship God in the spirit the proofe is this wee reioyce in Christ Iesus and haue no confidence in the flesh therefore wee worship God in the spirit To gather the whole reason into one summe the Apostle here proueth that the false Apostles which were among the Philippians and which gloried in their circumcision were the concision and not the circumcision by an argument drawne from the nature of true circumcision thus They which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh they are the circumcision they are truly circumcised But we worship God in the spirit c. Therefore c. This is the forme of the Apostle his proceeding and discourse in this place Now touching the words and the meaning of them 1. It is said we are the circumcision where the meaning of the Apostle is this we are circumcised with the true circumcision Rom. 2.28.29 There is then as the Apostle shewes a twofold circumcision one outward in the flesh which was a cutting of the
ye had neede to looke vnto it for the sicknesse is vnto death euen vnto the second death Haue ye surfeited of it and had too much of it quaisie stomackes and quickly surcharged Soone we haue too much of that whereof we can neuer haue enough When our Sauiour had told the woman of Samaria that whosoeuer should drinke of the water that he gaue him should neuer be more a thirst sir saith she giue me of the water that I may not thirst nor come hither to draw Joh. 4.14.15 Beloued we haue told you that the word which we bring vnto you is the word of life the word of your Saluation the word of your reconciliation and yet what slacknesse and negligence is there in comming to the hearing of this word few there are that come to beg this heauenly Manna few that come to take it when we reach it out vnto them Beloued againe we tell you that the knowledge of Christ Iesus wherein our hearts desire is to instruct you is your enterance into the possession of eternall life and Saluation it is as much as your life Saluation is worth will you liue the life of God in this life and for euer in the life to come come then and learne to know Christ Iesus come and learne to know what great things he hath done for you and what duetie againe he doth require of you If you be rich in this knowledge ye are rich indeed if ye be instructed in this knowledge ye are learned indeed if ye be mightie in this knowledge ye are mightie indeed If ye haue this ye want nothing if ye want this ye haue nothing O ye that will be rich and wealthy seeke after these riches ye that will be wise and learned seeke after this learning ye that will be great and mightie seeke to be mightie in this knowledge Whatsoeuer other wealth and riches ye haue whatsoeuer other wisedome or learning whatsoeuer other might or power all things are but losse and dung in comparison of the excellent knowledge of Christ Iesus know him and know all things know not him and know nothing As therefore ye loue your saluation in Christ Iesus so labour to come vnto and to grow vp in the knowledge of Christ Iesus To know him is life eternall not to know him is death eternall Why will ye die when by the power of him ye may liue If yee know not ye shall die but know and liue One word of that which is added Of Christ Iesus my Lord. What doth the Apostle meane to call Iesus Christ his Lord Was he his Lord alone Was he not their Lord also to whom he wrote Why doth he not say of Iesus Christ our Lord If hee had liued now and spoken thus hee should haue had many such questions as these and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe But thus he spake in the vehemencie of his affection And if hee had now liued would hee haue spoken otherwise No though he had beene called Puritan for his paines I obserue it the rather to note what a strange humour wee are now growne vnto for if any man shall now say Forsake mee not O Lord my God Be mercifull vnto mee O Lord my God I thanke my God for his mercies I thinke all things losse for the excellent knowledge of Christ Iesus my Lord is hee not nicked in the head by and by and noted for such a man Yea now it is almost come to passe that let a man be religious deuout in praier reuerent in hearing the word carefull to meditate thereon afterwards one that feareth an oath one that cannot patiently heare corrupt communication one that will not runne into the same excesse with others a Puritan I warrant him A pitifull case that a man speaking as the holy Ghost speaketh and doing as all men are commanded to doe should be branded with an odde and odious name I wish that we would all of vs both frame our speeches as the Holy Ghost hath taught vs and our actions as the Holy Ghost hath commanded vs more than we doe If any shall seeme vnto himselfe pure and holy the Lord shall iudge him wicked and impure But let euery one of vs study to be pure holy in all our words and in all our workes and let euery one of vs labour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord. O Lord our God we humbly thanke thee for that knowledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs this knowledge daily more and more Open our dime eies we beseech thee that we may daily more and more see the excellencie and the vantage of this knowledge that so we may daily more and more grow vp in all loue thereof Purge vs we beseech thee of all such affections as may be any hinderances hereunto that so growing vp daily more and more in thee at length we may reigne with thee in the kingdome of thy sonne Christ Iesus for euer LECTVRE LV. PHILIP 3. Verse 9. And that I may be found in him i. not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ c. NOw the Apostle goeth on beating still vpon the same reason why he counteth all his workes whatsoeuer and whensoeuer done and all outward things whatsoeuer to be but losse and dung I doe iudge them saith he to be dung euen contemptible and loathsome being so farre from being loth to lose them as that I despise and loath them why that I may winne Christ that is that I may haue the fruition and the possession of Christ in this life by faith and that I may be found in him in that last and great day how found in him to wit not hauing mine owne righteousnesse not clothed with mine owne righteousnesse which is of the Law that is by the obseruation and workes of the Law but being clothed with that righteousnesse which is not through workes but through the faith of Christ euen the righteousnesse which is of God through faith that is which God doth impute vnto mee through faith in Christ Iesus So that yee see the Apostle still runs vpon Christ Christ Christ for Christ for the excellent knowledge sake of Christ that he may winne Christ that he may be found in Christ he thinkes all his workes all things absolutely to be losse and iudgeth them to be dung I iudge them to be dung Here he plainly renounceth all confidence in all things without Christ whatsoeuer and plainly disclaimeth all vantage all merit all righteousnesse by his workes That I may winne Christ Here is the cause why he disclaimes all righteousnesse by his workes because otherwise he could not winne Christ for he doth it that he may winne Christ and may be found in him
This also is a part of the cause why hee disclaimes all righteousnesse by his workes because otherwise he could not be found in Christ in that day Why not What is it to be found in Christ The Apostle shewes that to be found in Christ is to bee found not clothed with his owne righteousnesse which is by the workes of the Law but clothed with that righteousnesse which is Christs and only ours through faith in Christ euen that righteousnesse which God doth impute vnto vs through faith in his name So that he that will be found in Christ in that day must disclaime his owne righteousnesse and renounce it as dung and rottennesse and must cleaue onely vnto the righteousnesse of Christ Iesus which God doth impute vnto him through faith in him The summe then of that which the Apostle tels the Philippians in these words is that hee now at this present in the state wherein hee now stands doth iudge all things euen his very best present workes to be so farre from any part of his righteousnesse as that he iudgeth them to bee dung euen vile and contemptible so that hee doth disclaime all righteousnesse by them that he may winne Christ that is that he may be more and more neerely incorporated into him and possessed of his righteousnesse by faith and that hee may be found in that last and great day not in Moses but in Christ that is not hauing his owne righteousnesse which is of the Law as his garment to stand before the Lord withall but hauing that righteousnesse to be clothed with which is indeed Christs and his through the faith of Christ euen that righteousnesse which God doth impute vnto him through faith in Christ his name This I say I take to be the summe of that which the Apostle tels the Philippians in these words So that yee see here is first a disclaiming of his owne righteousnesse by workes in that he iudgeth them to be dung 2. A reason why hee so iudgeth them and so disclaimes them that he may winne Christ and may be found in him thirdly an explication what it is to be found in Christ by a distinction of righteousnesse into his owne and Christs where hee saith not hauing mine owne c. Now let vs see what obseruations may hence be gathered First it is not vnworthy our noting that the Apostle goeth ouer and ouer these points so often as if he could neuer satisfie himselfe with disclaiming all righteousnesse by any works and proclaiming Christ alone to be all his righteousnesse In the former verse hee disclaimeth all his workes done before his conuersion as no vantage but losse vnto him and maketh Christ all his vantage either for righteousnesse or saluation In this verse three seuerall times he disclaimeth all his workes generally whether done before or after his conuersion as touching any righteousnesse by them and againe so many times auoucheth in effect Christ Iesus alone to bee all his righteousnesse Whence I obserue both the difficultie and the necessitie of enforcing these points A difficult and hard matter it is when we haue done any thing well when we haue walked faithfully in our calling when we haue releiued the oppressed iudged the father-lesse defended the widow when wee haue humbled our selues in praier chastened our selues with fasting absteined from the delights of the world or pleasures of the flesh c. a difficult and hard matter I say it is herein not to please our selues not somewhat to be puffed vp with these things not to haue some conceit of merit and righteousnesse by these things A difficult matter to perswade vs that these things are no vantage vnto vs vnto iustification or saluation A difficult matter to perswade vs that these things are but losse and dung things vile and contemptible And yet necessarie it is that we be thus perswaded of these and the like things as touching any confidence of our righteousnesse or saluation by them and that we count Christ alone all our righteousnesse and the horne of our saluation And therefore the Apostle knowing both the difficultie and yet the necessitie of perswading this beateth vpon it twise thrise often that he did thus and thus and therefore the Philippians should doe so This should teach vs with great diligence to obserue and marke the things that are so much and so often beaten vpon as things which either we are dull to comprehend or vnwilling to yeeld vnto and yet things which are as most certaine for their truth so most necessarie for their vse for albeit all the things in the whole booke of God be of such importance as that they are most worthie of our due meditation and diligent obseruation as able to make vs wise vnto saluation yet when things are so much vrged and so often beaten vpon we are to thinke that it is not without great cause that they are so pressed and therefore that they are with greater attention and heedfulnesse to be marked by vs. As therefore we are with all diligence to obserue whatsoeuer is written because all things are written for our learning so let vs with all diligence obserue the things so often vrged It may be that they are so often vrged because of our dulnesse to comprehend them it may be because of our vnwillingnesse to yeeld vnto them it may be because of the vnfeined assent that we should yeeld vnto the truth of them it may be because of the necessarie vse that there is of them Surely they are not so much vrged without great and vrgent cause And so for these points heere beaten vpon let vs assure our selues both that it is most true that our works are no part of our righteousnesse but Christ our whole righteousnesse and that it necessarily behooueth vs to be throughly perswaded thereof How good soeuer therefore our workes seeme vnto vs and how difficult soeuer it be to perswade vs that our very best workes are to be iudged but losse and dung yet seeing the Apostle so often tels vs that he iudged so of his best workes let there be the same minde in vs that was in him and let vs iudge so to 2. In that the Apostle saith and doe iudge them to be dunge I note the Apostles present iudgement of his present workes He now at this present in the state wherein he now stands doth iudge all things euen his very best present workes to bee so farre from being any part of his righteousnesse as that hee iudgeth them to be dung euen vile and contemptible so full of pollution and vncleanesse as that there is no reckoning to be made of them in respect of any righteousnesse by them but rather they are to be contemned as vncleanesse Whence I obserue that our very best workes such as are wrought after our knowledge of Christ Iesus and faith in his name are no part of that righteousnesse whereby we are accounted righteous before God Great difference I know there is betweene
and good workes in that day that in the iudgement he might receiue reward according to them but he would not haue them to be iudged by them in that day to offer them in that day vnto Christ as a due desert of his Masters ioy to receiue his sentence for them in that day Hauing then before seene that we cannot be accounted righteous before God both by faith and by workes boâ—h by the righteousnesse of Christ and by our owne righteousnes hence I obserue that our owne righteousnesse by workes is no part of that righteousnesse whereby we are accounted righteous before God For if it were how should we desire with the Apostle to be found in the day of Christ not hauing our owne righteousnesse An argument indeed impregnable yet doe those euill workers make a shew of answere hereunto Rhemenses in hunc locum They say the Apostle in this place and elsewhere calleth that a mans owne iustice which he chalengeth by the workeâ— of the law or nature without the grace of Christ and therefore nothing can hence be concluded against that righteousnesse which is by workes after grace But what a shift this is rather then an answere was shewed the last day For that by mans own righteousnesse he meaneth that righteousnes which man chalengeth by such workes as he spake of imediately before themselues will granâ— and that he spake before as of workes done before faith and without the grace of Christ vers 7. so of all workes generally whatsoeuer vers 8. I shewed both by the generall tearme there vsed which must needes comprehend more then he had spoken of before and likewise by that he saith that he doth now at this present iudge all things to bee dung which cannot otherwise be meant then of his present iudgement touching such workes as now presently he did Againe why should not the Apostle by mans owne righteousnesse meane that whole righteousnesse which is in man by workes whensoeuer done whether before or after faith whether without or with the grace of Christ Doth that righteousnesse which is in vs by workes done after faith by grace â—ny way present vs righteous before God so that we should desire to be found hauing it to be iudged by it Shall any thing that is vncleane enter into his presence Or can any man bring a cleane thing out of filthinesse is there any man that being assisted and preuented and followed with the grace of Gods spirit doth good and sinneth not Is it not so with the best man that liues vnder the cope of heauen that if the Lord would dispute with him he could not answere him one thing of a thousand Is mans best righteousnesse better then Esay confesseth of his and the rest of the Churches is it not as filthy clouts Surely all his workes whatsoeuer done in the body of his flesh are so poluted with the contagion of the â—esh as that they are not able to endure the seuerity of Gods â—udgement but that he had neede with the Prophet Dauid to â—ift vp his voice and to pray Psa 143.2 Enter not into iudgement with thy â—eruant O Lord for in thy sight shall no man liuing be iustified Is â—hen euen that righteousnesse which is in vs by workes done by grace after faith so full of imperfections so full of vncleanâ—esse by reason of the contagion of our flesh as that we should desire not to be iudged by it why then should not the Apostle by mans owne righteousnesse in this place meane that righteousnesse which is in vs by workes done by grace after â—aith The circumstance of the place prouing it and nothing being able to be brought aginst it it is to bee concluded that by manâ— owne righteousnesse is here meant euen that righteousnesse which is by workes after grace See then that wee â—hould desiâ—e with the Apostle to bee found in the day of Christ not hauing our owne righteousnesse and seeing all our owne righteousnesse by any workes whatsoeuer is so full of â—mperfection and vncleanesse by reason of the contagion of our flesh as that we should desire not to be iudged by it hence I take it it is cleare that our owne righteousnes is no part of that righteousnes whereby we are accounted righteous before God This may teach vs how to desire to be found in that day hauing or not hauing our owne righteousnesse which is by our workes We are to desire to be found in that day filled with the fruites of righteousnesse and abounding in euery good worke full of holinesse towards God and righteousnes towards men because then we shall receiue the things which are donein our body according to that we haue done whether it be good or euill The wicked they that forgate God and would not walke in his waies howsoeuer they crie vnto the mountaines fall on vs and vnto the rockes couer vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe yet shall the hand of the Lord find them out and as he shall finde them he shall iudge them he shall recompence them according to the wickednesse of their waies and they shall be turned into hell But if then we shall be found to haue hated iniquity to haue followed after peace holinesse and righteousnesse to haue had our conuersation honest c. The most righteous Iudge both of heauen and earth he will passe by our sinnes and iniquities and in his great mercy towards vs he will reward vs according to the good that we haue done not respecting the merit of our workes but because he is mercifull and keepeth promise for euer nor suffering our labour to be in vaine in the Lord. We are therefore to desire to be found in that day not without holinesse of life or good-workeâ— but hauing such righteousnes of our owne that in the iudgement the Lord in mercie may reward vs according to it and not according to our sinnes But we are to desire to be found in that day not hauing our owne righteousnes to be iudged by it or to receiue reward for it or according to the merit and worth of it For albeit it shal be rewarded yet shall not the reward be giuen for it and albeit the reward shall be giuen according to it yet not for the merit of the worke but onely for his promise and mercies sake who accepteth that graciously which is his and pardoneth that graciously which is amisse For all that euer we do or all that euer we suffer is not worthy of that glory which shal be shewed vnto vs. But with the Prophet Dauid we must turne our voice vnto the Lord and say euen of our best righteousnesse If thou O Lord straightly marke what is amisse euen in the best thing that we doe O Lord who shall stand The thing which I note is that the Apostle would bee found in that last and great day hauing that righteousnesse which is
this knowledge of Christ and withall see and consider with your selues what a longing and thirsting desire you should haue after this knowledge of Christ The knowledge of Christ Iesus euen by hearing and by reading and by faith is as not long since we heard the most excellent knowledge that is but this experimentall knowledge of Christ to know by experience in our owne soules that he is such as by the word we beleeue him to be this is the most sweet and most comfortable knowledge euen so sweet and so comfortable as passeth all vnderstanding If yee haue this knowledge of Christ yee are already entred in part into those ioyes which are reserued in heauen for you If yee haue it not ô thirst after it and giue your soules no rest till yee come vnto this knowledge of Christ Giue all diligence vnto the reading and hearing of the word of life pray alwaies with all manner of prayer and supplication in the spirit that yee may know Christ with a feeling knowledge and with a sweet experience in your owne soules that whatsoeuer yee haue heard and beleeued of him is most true The second thing which here I note is from what roote this experimentall and feeling knowledge of Christ issueth and springeth and that is from the righteousnesse of faith For so we are to vnderstand this knowledge of Christ to be a vantage following the renouncing of our owne righteousnes and reioycing in the righteousnesse of Christ by faith as that this vantage springeth from the righteousnesse of faith Hence then I obserue that onely they know Christ by this experimentall knowledge who being iustified by faith doe by a true and liuely faith happly the righteousnesse and obedience of Christ Iesus vnto themselues For then doe we begin to haue this feeling knowledge of Christ in our owne soules when by faith we lay hold on the righteousnesse of Christ Iesus to be iustified thereby and the more sure hold that we lay by the hand of faith on the righteousnesse of Christ Iesus the more wee grow vp in this feeling knowledge of Christ Iesus We beleeue saith Peter vnto Christ Joh. 6.69 and know that thou art the Christ the Sonne of the liuing God We beleeue saith he and know as if he should haue said we beleeue and in our owne soules by the testimonie of the spirit witnessing it to our spirit we know that thou art the Christ the sonne of the liuing God Faith then in Christ Iesus is the roote whence this feeling knowledge of Christ commeth and the more stedfastly we beleeue the greater feeling of this knowledge doth the spirit of God worke within our soules Many of vs I feare me want this feeling knowledg of Christ many of vs that say thinke that we know him know him not by experience in our owne soules many of vs that haue heard and read of him know not that he is made of God vnto vs wisdome or righteousnesse sanctification or redemption many of vs know not what treasures of wisdome or knowledge or saluation are laid vp in him for vs many of vs I feare mee feele not in our selues the sweetnesse of Christ the fruits of his sufferings the comforts of his promises the riches of his mercies many of vs I feare me onely know Christ as we heare of Christ and read of Christ but know him not by his comfortable presence in our owne soules And what is the cause of all this Surely we haue no roote in our selues we want that true and liuely faith whence such knowledge should spring Wee deceiue our selues flattering our selues and saying we beleeue in Christ we know Christ when as we neither beleeue in him nor know him A smattering faith and a smattering knowledge of Christ we haue but a iustifying faith or sauing knowledge we haue none Is then a iustifying faith the roote whence a feeling and sauing knowledg doth spring Let this then teach vs to vse with all religious reuerence those meanes which the Lord hath ordained for the begetting and increasing of faith in vs that we may beleeue and know and growing in faith we may grow also in the knowledge of Christ Iesus Let vs with reuerence hearken vnto the word preached and celebrate the holy Sacraments two ordinarie meanes which the Lord vsâ—th thereby to beget and to increase faith in vs. For faith comes by hearing as the Apostle witnesseth where he saith Faith is by hearing and hearing by the word of God Ro. 10.17 Seeing therefore wee cannot know Christ vnlesse we beleeue in him and seeing we cannot beleeue in him vnlesse we heare his word preached that we may beleeue in him and know him let vs willingly flocke as doues vnto the windowes vnto the house of the Lord to heare the word preached Againe as by the word preached so likewise by the vse of the Sacraments the Lord as by meanes strengthneth and increaseth our faith in vs. In the Lords Supper the bread is broken for vs giuen to vs we take it and eat it and digest it and it is made one substance with vs the wine likewise is powred out for vs giuen vnto vs we take it and drinke it and it is made one with vs. All which rites and actions what else are they but so many pledges and seales for the strengthning and increasing of our faith in the benefits of our saluation puâ—chased by the death and passion of our Lord and Sauiour Christ Iesus The bread that is broken for vs in that Supper and the wine that is powred out for vs they are so sure pledges vnto vs that Christ his bodie was broken for vs and his bloud shed for vs as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread and the wine that are giuen vnto vs by the Minister in the Supper they are so sure pledges vnto vs that Christ by his Spirit giueth vs his bodie and his bloud euen then in the supper as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread which with the hand of our bodie we take and eat and the wine which with the hand of our bodie we take and drinke are so sure pledges vnto vs that by faith our soules doe feede vpon the bodie and bloud of Christ as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes Lastly the bread and wine which being digested are turned into our substance and made one with vs and we with them are so sure seales vnto vs that by a mysticall vnion and spirituall coniunction we are made one with Christ and Christ with vs members of his bodie flesh of his flesh and bone of his bones as that we ought as stedfastly to beleeue this by faith as we perfectly know that by sense Such are the helps
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
better vpon vs that wee subdue not the flesh vnto the spirit that we serue sinne and giue not our members seruants vnto righteousnesse in holinesse it is a plaine argument of the want of faith in vs. And therefore our Sauiour made it an argument against Iudas that hee beleeued not because he would betray him Ioh. 6.64 But there are some of you saith our Sauiour that beleeue not For saith the Euangelist Iesus knew from the beginning who they were that beleeued not and who should betray him Where the argument is that Iudas had a traiterous heart therefore he beleeued not In like manner let vs make the argument against our selues Our hearts are sett on mischiefe we drinke iniquitie like water wee die not vnto sinne but wee suffer sinne to raigne in our mortall bodies wee liue not vnto God in righteousnesse but wee giue our members seruants vnto vnrighteousnesse wee feele no vertue at all of Christ his death or resurrection in our selues therefore we beleeue not The conclusion is hard but if it bee altered the premisses must be altered Let vs cease to doe euill and learne to doe well let vs die vnto sinne and liue vnto God let vs mortifie our earthly members and be filled with the fruits of righteousnesse and then shall wee haue a good testimonie vnto our selues of our righteousnesse by faith In a word iustification which is by faith and regeneration which is by the spirit killing our old man and quickening our new man are so linked the one with the other as that they are affirmed and denied both together For if we be iustified by faith then are we regenerate by the spirit and if wee be regenerate by the spirit then are we iustified by faith And againe vnlesse wee be iustified by faith wee are not regenerate by the spirit and vnlesse we be regenerated by the spirit we are not iustified by faith As therefore we desire to haue our iustification by faith sealed vnto our soules so let vs desire to know and to feele in our selues the vertue of Christ his death and resurrection by dying vnto sinne and liuing vnto God in righteousnesse and true holines It followeth And the fellowshippe of his afflictions c. This is the next vantage which the Apostle reckons vpon by renouncing all his owne workes as losse and dung and reioycing onely in Christ Iesus the knowledge in himselfe of Christ his afflictions euen such as he did suffer in the daies of his flesh and such as he doth daily suffer in his members And the reason he addeth why he would know in himselfe the fellowship of Christ his afflictions namely so to be made conformable vnto Christ his death It is then as if the Apostle should haue said I make no reckoning of mine owne righteousnesse by workes but my desire is that being iustified by the righteousnesse of Christ through faith in such afflictions as Christ suffered in his owne person for the glory of God and the good of his Church and such as still hee suffereth in his members for his owne glory the good of his Church I may haue fellowship and bee partakers with them because I desire to be made comformable vnto Christ his death i. like vnto Christ who is dead and through many afflictions is entred into his kingdome What then did the Apostle desire outward afflictions in his body yea hee counted it a great vantage to suffer afflictions such as Christ had suffred in his own person and such as hee did suffer in his members for the glory of Christ and the good of his Church Hence then I obserue that affliction and trouble for Christ his sake and the good of his Church should not seeme grieuous vnto God his children but rather they should count it a vantage vnto them to be afflicted for his sake Thus the holy Ghost almost euery where teacheth vs. Mat. 5.12 Reioyce saith our Sauiour and be glad when men reuile you and persecute you and speake all manner of euill sayings against you for my sake falsly And the Apostle Iames Iam. 1.2 Count it exceeding ioy when ye fall into tentations i. afflictions and tribulations whereby ye are tempted And the Apostle Peter Thinke it not strange concerning the fiery triall 1 Pet. 4.13 which is among you to proue you but reioyce inasmuch as you are partakers of Christ his sufferings c. And lest the holy Ghost should seeme without all reason to will vs to reioyce in afflictions and to count them vantage vnto vs hee hath set doâ—ne many reasons why afflictions should not daunt vs or seeme grieuous but rather ioyous vnto vs. As 1. affliction hath been alwaies the lot of Gods children It beganne we see euen with Abell Gen. 4 8. whom his brother Caine slew Iacob and Ioseph the children of Israell Dauid Iob the Prophets the Apostles of Christ what afflictions suffered they Reioyce saith our Sauiour when they persecute you for so persecuted they the Prophets which were before you yea such persecutions and afflictionâ— both Patriarches and Prophets and Apostles and all the holy men of God haue suffered 2. Afflictions are profitable instruments which God vseth thereby to draw vs to the obedience of his will Hos 5.15 For so saith the Lord by his Prophet In their affliction they will seeke mee diligently Ier. 31.18 So saith Ieremy that before the Lord corrected and chastised him by afflictions he was aâ— vntamed calfe Ps 119.67 71. And Dauid before I was afflicted I went wrong but now I keepe thy word And againe it is good for mee that I haue beene afflicted that I may learne thy statutes 3. Afflictions are a token of Gods loue and fauour towards vs. For as the Apostle saith Heb. 12.6 Whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth Sometimes we wander astray out of the right way wherein we should walke and then as a good shepheard he sends his dog after vs to pinch vs and to ranke vs in our right order againe 4. Afflictions make wâ— like vnto Christ as both the Apostle sheweth here and in the Epistle to the Romanes Rom. 8.29 for as Esay had prophecied of him so he was full of sorowes he wanted no sorowes but he was full of sorowes 5. The afflictions of Gods children they are Christ his afflictions whereinsoeuer they suffer hee suffereth â—th them And therefore when Saul persecuted them that â—lled vpon his name he called vnto him from heauen sayâ—ng Saul Saul why persecutest thou me because he persecuted â—is children he counted that he persecuted him 6. It pleaseth â—he Lord through afflictions to bring his children vnto the â—ingdome For it is ordained that through many afflictions â—e should enter the kingdome No chastising Heb. 12.11 saith the Apoâ—tle for the present seemeth to be ioyous but grieuous but afterward 〈◊〉 bringeth the quiet fruite of righteousnesse vnto them which are â—ereby
the resurrection of the iust LECTVRE LX. PHILIP 3. Verse 12. Not as though I had already attained vnto it but one thing I doe I forget that which is behinde and endeuour my selfe c. THus wee haue heard how the Apostle for the confutation of those false Teachers that were crept in among the Philippians hath instructed them by his owne example in the point touching mans righteousnesse before God namely that they were not to repose any confidence in their owne righteousnesse which is by workes but to repose all their confidence in the righteousnesse of Christ which is through faith for he iudged all his owne workes to be but losse and dung in respect of any righteousnesse before God and he reioyced only in Christ Iesus that he might winne Christ that hee might know Christ and the vertue of his resurrection c. and therefore the Philippians were to doe so too and wee so too Now the Apostle goeth forward and as before by his owne example he taught them what to thinke of mans righteousnes before God so now by his owne example hee teacheth them still to labour to increase in the way of godlinesse and in the knowledge of Christ Iesus and of the vertue of his resurrection c. And he taketh occasion so to doe vpon that which he had said before for he had said before that hee thought all things losse for the excellent knowledge sake of Christ Iesus and that hee iudged all things to be dung that he might winne Christ that he might know Christ c. Now hereupon happily it might be thought that hee was growne to an excellent knowledge of Christ Iesus hee was perfect in the knowledge of Christ Iesus Did he take such pleasure and comfort in the knowledge of Christ Iesus that for it hee thought all things losse and dung Here was perfection indeed hee was come to the races end he needed no more No no saith the Apostle for all this I am but in the way I haue not yet attained to the perfect knowledge of Christ I am not perfect in the knowledge of Christ I follow and labour after it with all maine and might that I haue I am entred the lists I am in the way and I neuer looke behinde mee but still I goe forward and albeit I be not at my races end yet still I am looking toward the marke that is set before mee and I make towards the marke as hard as euer I can Thus the Apostle by his owne example sets an edge on them to runne forward in the race that they had begunne in Christ Iesus and to labour still to increase in the knowledge of Christ Iesus Which hee did the rather because of those false Teachers that were amongst them that told them that they knew Christ well enough and that they were come to great perfection in the knowledge of Christ Iesus in that they know him to be the Messias to bee God and man to be the reconciliation for the sins of the whole world and now they were to looke to the obseruation and keeping of Moses Law and to ioyne it vnto Christ so to be made righteous before God Because of these I say the Apostle hauing taught them that not any thing is to be ioyned vnto Christ to be made righteous by it doth now stirre them vp by his owne example to labour continually to increase in the knowledge of Christ Iesus Thus much for the generall scope and meaning of these words Now let vs yet a little more particularly examine these words Not saith the Apostle as though I had already attained to it to it to what to the perfect knowledge of Christ for the Apostle had said before that hee thought all things losse for the excellent knowledge sake of Christ and that he iudged them to be dung that he might win Christ that he might know Christ c. and hereupon it might be thought that hee had already attained to the perfect knowledge of Christ and of the vertue of his resurrection c. whereby he might attaine to the resurrection of the dead But no saith the Apostle I iudge all things to be dung that I may know Christ not as though I had already attained to the perfect knowledge of Christ Againe it is to be obserued that he saith not as though I had already or not as though I had now attained to it whereby the Apostle signifieth that as now his state stands he hath not attained to the perfect knowledge of Christ He addeth either were now perfect to wit in the knowledge of Christ and so of the vertue of his resurrection c. Hee addeth but I follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word doth not simply signifie to follow but to follow as the persecutor that will not rest till he haue him whom he persecuteth or to follow as the runner that will not rest till hee come to the goles end By this then hee signifieth how greedily and incessantly he pursueth after the perfect knowledge of Christ hauing it as it were in chase I follow saith he if I may comprehend that that is desiring to catch hold of the knowledge of Christ Iesus euen as I also am comprehended of Christ Iesus that is euen as Christ Iesus hath caught hold on mee that is desiring that as Christ hath perfectly caught hold of mee by his gracious mercy towards mee so I may â—atch hold of the knowledge of Christ Iesus perfectly by the like his gracious mercy towards mee And so I reade in this place not as it is in our Bibles for whose sake but euen as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase which the Apostle vseth suffering it and the scope of the Apostle leading vnto it It is then as if the Apostle should haue said I thanke my God I know Christ and the vertue of his resurrection c. and I take great comfort and pleasure in the knowledge of Christ and I thinke all things but losse for this excellent knowledge sake not as though I had now attained vnto this knowledge perfectly or were now as I am now Paul aged and taught by God in the wayes of God perfect in the knowledge of Christ nay I now know him only in part but I follow this knowledge euen with eagre and incessant pursuit desiring that I may comprehend and catch hold of the knowledge of Christ Iesus euen as perfectly and in the like mercy that hee hath comprehended and caught hold of mee This I take to be the true meaning of these words and it is not my meaning now or at any time to trouble you with varieties and diuersities oâ— expositions In these words then I note these points first the Apostles acknowledgement of his owne imperfection in these words not as though c. secondly the Apostles eagre pursuit after perfection in these words but I follow c. Now let vs see what obseruations wee may gather hence for our vse and
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
mercies towards vs. It was not then the sinnes â—hich he had done which he forgat but he forgat euen all the â—od things that he had done lest by taking too great pleaâ—â—re in the remembrance of them hee should not follow so â—â—rd towards the marke as he ought Yea but if hee forgat all â—e good things that he had done how doth hee so often reâ—ember them in diuers his epistles I haue saith he Rom 15.17 whereof may reioyce in Christ Iesus in those things which pertaine to God â—nd then hee speakes of the obedience of the Gentiles by his â—inisterie and of his diligence in preaching where Christ had â—ot beene named c. And againe 1 Cor. 15.10 His grace saith he in mee â—s not in vaine but I laboured more abundantly then they all â—nd in his latter epistle he shewed himselfe so little forgetfull 〈◊〉 them 2 Cor. 11. that he makes a large bedrowle of such things as hee â—â—d suffered for Christ his sake True indeed he forgat them â—ot when the remembrance of them did make for the glory â—f Christ Iesus or the necessary defence oâ— his ministerie and â—postleship but he forgat them in respect of any such vse as â—e false teachers taught to make of such things Hee was not â—â—oud of them he challenged no perfection by them he repoâ—â—d no confidence in them he did not thinke of any merit by â—â—em but in these respects he quite forgat them lest by such â—â—membrance of them he should be hindered in the race that â—e was running Thus then yee how see how the Apostle running 〈◊〉 his race did forget that which was behinde And hence I obserue that in the Christian race which wee â—e to runne wee are not to looke backe on the pleasures of â—e flesh or the things of the world or any good that we haue â—one to repose any confidence therein but wee are quite to â—orget euery thing which any way may hinder vs in our race â—owards the marke that is set before vs. For as our Sauiour â—â—ith No man that putteth his hand to the plough and looketh â—â—cke is apt to the kingdome of God Remember Lots wife shee â—â—rned backe and was turned into a pillar of salt Remember the â—hildren of Israel Num. 1 they turned backe in their hearts after the â—esh-pots of Egypt and they were ouerthrowne in the wilderâ—esse Are yee so foolish saith the Apostle to the Galatians Gâ—â— that â—fter yee haue begunne in the spirit yee would now be made perf ct by the flesh 2 Pet. 2.20 21. It had beene better saith Peter not to haue knowne the way of righteousnesse then after wee haue knowne it to turnâ— away from the holy commandement The reason is giuen by the same Apostle For if after wee haue escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ wee be yet againe tangled therein and ouercome the latter end is worse then the beginning Being then in the race of the spirit we may not looke backe vnto the flesh and hauing tasted of the good word of God we may not turne away from the holy commandement lest a worse thing come vnto vs. Now then will yee know who they are that looke backe and turne aside out of the right way wherein they should walke Surely all they that set their affections on the things which are on the earth and not on the things which are aboue for hauing giuen our names vnto God in our Baptisme we haue renounced the lust of the flesh the lust of the eyes the pride of life the things of the world the deuill and all his workes If then wee shall suffer our selues to be snared with any of these wee looke backe yea if wee loue father or mother if wee loue wife or children more then Christ wee looke backe ye◠〈◊〉 wee repose any confidence in any good that we haue done or in any crosse that wee haue suffered wee looke backe wee doe not forget that which is behinde for so saith our Sauiour He that loueth father or mother Matt. 10.37 sonne or daughter more then mee iâ— not worthy of mee Not worthy of him Why Because when he should looke forward vnto Christ hee lookes backe vnto these Rom 9.32 And the Apostle saith that Israel attained not vnto the Law of righteousnesse because they sought it not by faith but as it were by the workes of the Law that is because they looked not straight forward with the eyes of faith vnto Iesus the author and finisher of our faith but looked backe vpon the merits of their workes to be made righteous thereby They reposed the confidence of their righteousnesse in the workes of the Law and therein looked backe vnto the Law when they should haue looked forward by faith vnto Christ So that if wee repose any confidence in our workes like ill runners wee lookâ— backe What shall wee say then vnto those merit-mongers that looke to gaine heauen by the merit of their workes They â—â—ke pleasure in such workes as they haue done they are as â—uch in loue with them as euer Samson was with Delilah Iudg. 16. they 〈◊〉 their life in the lappe of their workes and reioyce in them in the crowne of their life Iudge then how they runne in â—e Christian race whether they haue forgotten all behinde â—em whether they looke not backe vnto that which is beâ—â—nde You will easily iudge and ye will easily see that because â—ey sleepe on the knees of their workes as of their Delilah â—â—d lay their life in the lappe of their workes they are very â—â—e to be betraied into the hands of their cruell enemies the â—euill and his Angels and to haue farre lesse comfort of their â—e then euer had Samson What shall we say likewise vnto those that with Demas emâ—â—ace this present world and incline their hearts vnto coueâ—â—usnesse which is idolatrie Vnto those that liue at ease in â—â—on and eat and drinke and fill themselues with pleasures â—retching themselues vpon their beds rising vp to play singâ—â—g to the sound of the Viole inuenting to themselues instruâ—ents of musicke and in a word so liuing as if they thought â—â—at either now they must take their pleasure or else they â—ust neuer haue it Are not all these badde runners Haue â—hese forgotten that which is behinde Doe they not looke â—acke The point is easily answered it is a cleere case Yea â—any bad runners there are in the Christian race euen so maâ—y as there are lookers backe vnto honour wealth pleasure â—rofit ease fauour and whatsoeuer the world esteemeth of As for vs men and brethren let vs so runne that wee may obâ—aine and therefore let vs cast away euery thing that presseth â—owne and the sinne that hangeth so fast on let vs abandon â—uery thing which may hinder vs in our race let vs not looke â—acke vnto honours riches pleasures profits
be perfect His exhortation is indeed generall vnto all that all would thinke as hee did touching the points mentioned before from verse 3. to this 15. But lest any man should thinke that he spake especially vnto the vulgar sort of men and prescribed this rule only vnto those that were babes in Christ therefore he sheweth precisely that this is a rule which whosoeuer among them thought himselfe to be or were more perfect than others ought to keepe euen to be so minded as Paul was in the things mentioned aboue And besides it was not so needfull to speak vnto them by name as it were that knew and acknowledged their owne wants that they should not thinke themselues perfect as to them that either thought themselues or were thought of others to be perfect Vnto them principally as by name the admonition was most needfull that they should be so minded as Paul was as in the rest of the points so in the acknowledgement of their owne imperfection and in the pursuit after perfection It followeth And if ye be otherwise minded c. This sheweth that the Apostle thought or rather knew that he should not be able to perswade all to be of the same minde with him in the things mentioned but that some through the suggestions of the false Teachers would thinke otherwise then hee thought of those points Yet see how kindly he dealeth with those If saith he ye be otherwise minded so that ye do not yet thinke as I your Apostle do of these points euen of Christian perfection but rather are of another iudgement yet I doubt not but as God hath begunne to reueale his sonne Iesus Christ vnto you by my preaching so hee will also in his good time reueale and make knowne vnto you this same thing wherein ye now dissent in iudgement from mee and will not suffer you to bee holden of this error he will I doubt not in his good time by the ministerie of his seruants through the powerfull operation of the holy spirit open the dimme eyes of your darke vnderstanding that ye may see both that ye erre in this wherein ye dissent from me and that this is the truth whereunto I now exhort you To gather then the summe of the Apostles meaning in these words it is as much as if the Apostle had thus said I am thus minded as I haue told you touching mine owne righteousnes which is by workes touching the righteousnesse of Christ which is through faith and touching Christian perfection in generall Let vs therefore euen all of vs not only those which are but babes in Christ or of the vulgar sort but euen as many as either think our selues or are thought by others to be perfect be thus minded as I am touching these points and if any of you dissent in iudgement from mee and doe not thinke as I doe touching Christian perfection God will no doubt in his good time by the ministerie of his seruants through the powerfull working of the holy Ghost open the dimme eyes of your darke vnderstanding that ye may see both your owne error in dissenting from me and the truth of that whereunto I exhort you Which being the Apostles meaning as I take it in this verse now let vs see what obseruation wee may gather hence for our vse and instruction 1. Therefore in the Apostles exhortation when he saith let â—s as many as be perfect be thus minded I note that as many as follow after Christian perfection are to be so minded touching workes and touching Christ as the Apostle was inasmuch as they are not perfect that thinke themselues already perfect either in the knowledge of Christ or in holy obedience but they rather that acknowledging that they haue not yet attained vnto perfection doe renounce all things without Christ reioyce only in Christ feeling a sense of the knowledge of Christ and of the vertue of his resurrection in themselues labour daily more and more to grow with all spirituall growth therein in certaine hope of the prize of the high calling of God in Christ Iesus Hence then I obserue what Christian perfection is namely a gift of the holy Ghost wherby we renounce the flesh reioyce in Christ and haue such a sense of the knowledge of Christ and of the vertue of his resurrection in our selues that acknowledging our want of perfection therein we labour to grow and encrease daily more and more therein and so incessantly runne after perfection in them that as good runners we forget that which is behind and endeauour our selues to that which is before and follow hard towards the marke for the prize of the high calling of God in Christ Iesus So that vnto Christian perfection there are foure things necessarily requisite The first whereof is iustification by the righteousnesse of Christ imputed to vs through faith without workes For so onely are we perfit if we be found in Christ Iesus not hauing our owne righteousnes which is by workes but that which is through the faith of Christ euen the righteousnesse of God through faith And therefore the Apostle telleth the Colossians in the next Epistle that he and Timothie preached and taught euery man in all wisdome Col. 1.28.2.10 that they might present euery man perfect in Christ Iesus And in the next Chapter he telleth them that they are compleate in Christ in whom dwelleth all the fulnesse of the godhead bodily Both which places plainely shew that were perfect but how not in our selues but in Christ Iesus And in him onely are we perfect because onely being in him noâ— our sinnes but Christ his righteousnesse is imputed vnto vâ— and because all perfection is originally in him and is only deriued vnto vs as we are in him Being then in him our sâ—nne and imperfections are hidde and couered being in him his righteousnesse and obedience are imputed and reckoned vnto vs and being in him that perfection which originally is in him is deriued vnto vs and so onely are our imperfections couered his righteousnesse imputed and his perfection deriued vnto vs as we are in him For if any man be not in him he is cast out as a branch and withereth Ioh. 15.6 This then is necessarily requisite vnto Christian perfection that we be in Christ Iesus not hauing our owne righteousnesse by workes but his righteousnesse by faith And from this as from the fountaine doe all those other things which are necessarie vnto Christian perfection issue and spring The 2. thing necessarily requisite vnto Christian perfectâ—on is our regeneration sanctification by the spirit of God for so onely are we perfit if by the power of the quickening spirit working on our soules spirits we haue a feeling knowledge of Christ Iesus in our owne soules and doe feele in our selues a dying vnto sinne and a liuing vnto righteousnesse by the vertue of Christ his death and resurrection And therefore the holy Ghost exhorting vs often to be perfect doth
shall most vndoubtedly be so many witnesses against vs to the encreasing of our iust condemnation Thus much of this note The 2. thing which I note is from the person of him that exhorted the Philippians which was Paul their Apostle who had taught them the truth in Christ Iesus and had waâ—ked in all holy conuersation amongst them Whence I obserue that the Ministers of Christ are not onely to teach the truth of Christ Iesus with vncorrupt doctrine with grauitie integrity and with the wholesome word which cannot be reproued but withall to be such examples vnto their flockes as that they may say with the Apostle Be ye followers of me and of such 〈◊〉 walke so as ye haue me for an example This our Apostle required of Timothie 1. Tim. 4.12 where he said vnto him Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in loue in spirit in faith and in purenesse And likewise of Titus where he said Tit. 2.7.8 aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integrâ—â—â— and with the wholesome word which cannot be reproued that hee which withstandeth may be ashamed hauing nothing concerning yoâ— to speake euill of And that which the Apostle required of Tiâ—othy and Titus and in them of all the Ministers of Christ â—â—at the Apostle requireth of all where he saith 1 Pet. 5.2.3 feed the flocke 〈◊〉 God which dependeth vpon you caring for it not by constraint but â—illingly not for filthy lucre but of a ready minde not as though yee â—ere Lords ouer Gods heritage but that ye may be ensamples to the â—â—â—cke And this the very names giuen vnto them in the holy â—cripture requireth of them in that they are called a citie set 〈◊〉 a hill that is looked vnto farre and neere lights that must â—ine before men by good workes shepheards that must feed 〈◊〉 the word and by example guides that must direct by the â—holesome word of truth and by holinesse of life watchmen â—â—at must not faile to giue warning both by doctrine and by â—fe c. Yea the diuersitie of the dispositions of their flock reâ—uireth this of them For though Lydia attend vnto the â—â—ings which Paul speakes and hearing beleeueth though â—â—me receiue instruction by hearing the holy word of life yet â—ust they generally be drawne on both by the wholesome â—ord and by example of an holy life or else they will profit â—ut little or nothing at all For so it is generally that the Miâ—isters life and behauiour is regarded as much if not more as â—â—is doctrine And doth not reason it selfe require that as the â—nowledge of Gods will is first reuealed vnto them and by â—heir ministerie vnto the people so they should bee the first â—nd most forward in the execution of euery Christian duty 〈◊〉 the end that it may appeare that they teach others no â—ourse of life but that which they themselues do with all careâ—â—lnesse walke in yes surely both precept and the names â—iuen vnto them and the nature of them that are to be instruâ—ted and reason it selfe requireth this of Christ his Ministers â—hat they feed the flocke of God which dependeth on them â—oth by the holy word of truth and likewise by holy examâ—le of life And doing thus their example of life of all oâ—hers that liue with vs ought to be followed The sheepe of â—ll others ought to heare their Pastors voice and they that are â—o be led in the way are to follow of all others them that are â—ppointed to be their Guides when their shepheards their Guides shine as holy lights before them and hold out the word of life vnto them Exception I know will easily be taken and I wiâ—h it might not iustly be taken but it will bee excepted and said that if Ministers were such as now we speake of yee would folloâ— them and walke as ye had them for an ensample But how few such Ministers be there How many bee there that are both wicked in life and vnable to teach How many be there of those that doe teach that though they can speake smoothly and finely as they thinke yet do more hurt by their lewd and wicked example of life in one yeare then their doctrine 〈◊〉 doe good in their whole life True it is the complaint is too iust of too many and better it had beene they had beene stifled in their cradles then thus they should haue opened menâ— mouthes against them to the scandall of their calling For though they shall say in that day Lord Lord haue wee not prophecied in thy name for I let the lewd and vnlearned beasts go and leaue them to their iudgement that runne before they be sent though I say they shall say in that day Lord Lord haue we not prophecied and preached in thy name yâ—â— shall it be said vnto them Mat. 7.23 I neuer knew you depart from me yeâ— that worke iniquitie Whatsoeuer they preached if they wrought iniquitie they shall not be able to stand in the iudgement nor in the congregation of the righteous But beloued it standeth you vpon to looke vnto it hoâ— iust your exception is against his life whose doctrine is sound For oftentimes the Ministers of Christ which teach the truth purely are charged to offend in example of life when as in truth their life is no way to bee reproued But admit that his life be not answerable to his teaching this should be no reason for thee to giue lesse credit or obedience to the doctrine of truth which he deliuereth For our Sauiour hath taught thee to hearken vnto him if he sit in Moses seate Mat. 23.3 and to doe as he saith though thou may not doe as he doth if hee say well and doe not accordingly It is his doctrine not his life that thou must looke vnto O but thou wilt say why should I beleeue him or doe as he saith when he doth cleane contrarie himselfe surely that which he saith is but for fashions sake he knoweth some neerer way to heauen then he tels vs of else he would neuer doe cleane contrary and therefore thâ—â— â—ilt venture aswell as he and doe as he doth how bad soeuer 〈◊〉 be Well dally as thou list in a matter of no dalliance If â—hen he saith well and doth ill thou care not what he say but â—o as he doth thy bloud shall be required at his hands but â—â—ou shalt die in thy sinnes and see thou what thou hast gaiâ—ed by thy dalliance I wish indeed that no such exception â—â—uld iustly be taken against the doctrine or life of any in the â—inisterie For certainely such as both by the wholesome â—ord and by an holy life preach vnto the people be the holy Ministers whose labours are found fruitfull But if their life 〈◊〉 not agreeable to their teaching doe ye take heed how ye â—eglect the word of saluation
many which made merchandize of the word of God many which were disobedient and vaine talkers and deceiuers oâ— mindes How often doth Iohn complaine of many Antichrists many false Prophets Nay in what age hath not the litle flocke of Christ liued in the middest of a naughty and crooked nation beset with a world of wickednesse and wicked men Where Christ hath his Church there the Deuilâ— hath more then a chappell euen 500 synagogues his instruments to worke his will so farre as they can So that if wee follow the most we shall commonly follow the worst A good hold then haue they of it that make this to be one of the notes of their Church Christ calls his Church a litle flocke and Esay calls it a litle remnant and Ieremie a small â—eede But well may shee stand on her multitude that hath made all nations drunken with the wine of the wrath of her fornications and so let her doe till the smoke of her burning ascend But why or whence is it that we in our ordinarie life stand so much vpon the multitude What more common amongst vs then to say that we will doe as the most doe we will not single our selues from the rest c Nay is not that profane and wicked speech often heard amongst vs that it is good going with companie though it be to the Deuill But beloued our God hath taught vs another lesson Exod. 23.2 Thou shalt not saith he follow a multitude to doe euill neither agree in a controuersie to decline after many to ouerthrow the truth And our Apostle here tells vs that many walke that are the enemies of the crosse of Christ but we may not walke after them but after him and such as he is For we are not to looke how many doe walke thus and thus but who walke as they should not how many walke in this or that way but what the way is wherein they doe walke And though all the rest bow the knee to Baal yet we may not though all the nations of the earth fall downe before the beast and worship yet may not we What if in an election of an officer and magistrate the rest or farre the greater part consent vpon an vnfit man yet may not I. O but I shall make my selfe odious if I single out my selfe from the rest and preuaile neuer a whit Yea but good Prophet Michaiah stood vpon no such points 1 Reg. 22. but that though hee should by standing single against 400 false prophets become odious vnto Ahab the King and all the Prophets and not preuaile yet he spake the truth Here I haue a good example I must walke as I haue him for an ensample And so generally let vs not looke how many doe thus or how we may preuaile if we single our selues but let vs doe as we ought whatsoeuer come of it and howsoeuer all do otherwise Et hoc sciamus fortiorem esse qui pro nobis est quam qui contra nos sunt omnes And this let vs know that he is stronger who is for vs then all they who are against vs. LECTVRE LXIX PHILIP 3. Verse 18.19 That they are the enemies of the crosse of Christ whose end is damnation whose God is their belly c. THus farre we haue already proceeded in this first reason of the Apostles which he vsed to moue the Philippians to follow him and such as he was for many walke of whom I haue told you often and now tell you weeping c. Now follow the fiue notes whereby the Apostle describeth these many walkers of whom he had told them often and now told them weeping The first note whereby he describeth them is that they are the enemies of the crosse of Christ Which branch of his reason might well stand for a sufficient reason with the Philippians to moue them not to walke after these but to follow him and to walke so as they had him for an ensample Now the Apostle calleth them the enemies of the crosse of Christ in two respects 1. Because by vrging the necessitie of circumcision and the workes of the law vnto righteousnesse and saluation they made the crosse of Christ to be of none effect and abolished the worke of our redemption by the bloud of Christ Iesus 2. Because they would not suffer persecution for the crosse of Christ and therefore applied themselues to the humor of the Iewes and preached vnto them circumcision and the law For thus both in doctrine detracting from the merits of Christ his crosse and redemption by his bloud and likewise in life following after carnall securitie and auoyding persecution for Christ crucified they shewed themselues to be enemies vnto the crosse of Christ Hence then I obserue who they be that be the enemies of the crosse of Christ namely they that in their doctrine detract from the merits of Christ his crosse and the worke of our redemption by the bloud of Christ Iesus finished vpon the crosse and they likewise that in their life follow after carnall delicacie and flie persecution for the crosse of Christ for Christ crucified euen both these sorts of men are enemies vnto the crosse of Christ For touching the first sort of men must not they needs be counted the enemies of the crosse of Christ that in their doctrine make the crosse of Christ to be of none effect And doe not they in their doctrine make the crosse of Christ to be of none effect that teach righteousnes redemption or saluation to be any otherwise then by the onely merits of Christ his crosse and faith in his bloud The Apostle saith if righteousnesse be by the Law that is Gal. 2.21 if we may be made righteous by any worke which we can doe according to the law by the feare of God the loue of God the loue of our neighbour or any thing commanded in the morall law of God then Christ died without a cause and in vaine For to this end as the Apostle sheweth Rom. 8.3.4 God sent his Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs. Where the meaning is that therefore Christ was sent to fulfill all righteousnesse in our flesh and to die for vs because we were vnable to fulfill the law to be made righteous by it or to saue our soules from death For if we had beene able to purchase righteousnes by our owne workes or to saue our soules from death then what needed Christ to haue come in the flesh or to haue died for vs It had beene in vaine and vnprofitable They then that teach righteousnesse to be by the law or any thing that we can doe they make the death of Christ and his resurrection his victorie his kingdome his glory himselfe vnprofitable and of none effect and so are enemies of the crosse of Christ So againe the Apostle saith yee are abolished from
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
Namely in the Lord that is in the knowledge and in the faith of Christ Iesus rooted and built in him and stablished in the faith But what meaneth he by this that he saith So continue in the Lord So that is as hitherto ye haue done and as now ye haue bene taught by example in mine owne person renouncing all confidence in the flesh counting all mans righteousnesse by any workes whatsoeuer but losse and dung and reioycing onely in Christ Iesus so continue and perseuere in the Lord rooted and built in him and stablished in the faith do this ye beloued in the best bond of loue And let this be spoken touching the points of this generall exhortation and the meaning of the words Now let vs gather hence some notes for our further vse The first thing which I note is from the kind and louing termes wherein the Apostle writes vnto the Philippians He exhorts them vnto perseuerance in the knowledge and faith of Christ Iesus but in such a tender and louing maner as that therein he bewrays a most kind and louing affection towards them saying my brethren beloued and longed for c. And so in his second exhortation in ver 2. he prayeth Euodias and beseecheth Syntyche and likewise in his third exhortation in vers 3. he beseecheth his faithfull yoke-fellow Whence I obserue a necessarie dutie for the Minister of the Gospell which is to be so tenderly affected towards his people as that in all kind and louing maner he labour to win them vnto that which is good and to weane them from that which is euil His people should not be kept strait in his bowels but should haue a large roome in his heart so that whether he write or speake vnto them it may appeare that it is out of his loue and tender affection towards them Thus our Apostle professeth in plaine speech that he was affected towards the Corinthians where he saith O Corinthians our mouth is open vnto you our heart is made large 2. Cor. 6.11 ye are not kept strait in vs. And this affection both our Apostle and the rest of the Apostles bewray alwayes in all their Epistles instructing them to whom they wrote as in the wholesome word of truth so in all meeknesse of spirit and mildnesse of speech Rom. 12.1 as from a loue most vnfained and Christian I beseech you saith our Apostle to the Romanes brethren by the mercies of God Iam. 1.19 and in like sort in all his Epistles Iames My deare brethren let euery man be swift to heare slow to speake and slow to wrath 1. Pet. 2.11 Peter Dearely beloued I beseech you as pilgrims and stranger abstaine from fleshly lusts which fight against the soule Iohn My babes 1. Ioh. 2.1 my litle children I write vnto you that ye sin not And Iude Ye beloued Iude 17. remember the words which were spoken before of the Apostles of our Lord Iesus Christ These were their bowels of loue towards their brethren in Christ and in such bowels of loue should the Ministers of the Gospell after their example deale with their people exhorting them and admonishing them with all patience long suffering and in all loue vnto them leading them forth besides the waters of comfort which may spring vp in them into euerlasting life It may be that here some wil say O we should like this wel if the Ministers of the Gospell would do thus but some of them are so sharpe that they seeme to forget that they are Ministers of the Gospel at least they remember not this dutie Why because they are sharpe and come with a rod Is it an argument against the father of the bodie that he loues not his child because he sometimes reproues him and sometimes punisheth him with the rod Or is it no argument against the father of the bodie and shall it be an argument against such fathers as beget you in Christ Iesus through the Gospell Againe did not those holy Apostles that came in such a spirit of meeknesse as we haue heard come also somtimes with a rod The proofes are so pregnant that I thinke none will doubt of it as neither of this that their coming with a rod was in great loue Againe did not the same God that came to Eliah onely in a soft and still voice come vnto Corah Dathan and Abiram in the earthquake and vnto Nadab and Abihu in the fire Againe are there not in our congregations some such as had need to be wounded as well as some such as had need to be healed And if we loue both must we not bring with vs both oile and vineger Both sharpnesse and meeknesse in their due places are needfull and a wise discretion in them both is most needfull and in both the wise Minister sheweth forth the bowels of his loue Indeed the termes of loue are different when we come with a rod and when we come in the spirit of meeknesse Wil ye then that we come vnto you in these terms of loue which our Apostle here vseth of my brethren beloued and longed for Here then is also a necessary dutie for you that ye be our ioy and our crowne that so vnto the rest we may with the Apostle adde these also my ioy and my crowne Ye by receiuing the wholsome word of truth which is able to saue your soules and by bringing forth the fruites thereof in a sober righteous and godly life in this present world should be the matter of our reioycing ouer you in Christ Iesus So was the elect Ladie vnto whom Iohn wrote his second Epistle as he witnesseth saying I reioyced greatly 2. Ioh 4. that I found of thy children walking in the truth as we haue receiued a commandement of the Father So was Gaius vnto whom Iohn wrote his third Epistle as he witnesseth saying I reioyced greatly when the brethren came 3. Ioh. 3. and testified of the truth that is in thee how thou walkest in the truth I haue no greater ioy then this 4. to heare that my sonnes walke in veritie So was Philemon vnto Paul as he witnesseth saying Philem. 7. We haue great ioy and consolation in thy loue because by thee the Saints are comforted And so was Timothy vnto the same Apostle the reioycing of his heart because he continued in the things which he had learned So herein should ye fulfill our ioy that ye suffer the word of the Lord to dwell in you plenteously that ye and your children walke in the truth as ye haue bene taught in Christ Iesus that your faith groweth exceedingly and that the loue of euery one of you aboundeth towards another And as thus ye should be our ioy so should ye also be our crowne Ye by your faith in Christ Iesus and by your loue towards all Saints and by your growing vp in all things into him which is your head that is Christ by the worke of our ministerie should
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
that here he thus spoke as he thought by the rule of charitie For what saith the Apostle in another place of charitie 1. Cor. 13.7 namely that it beleeueth all things and hopeth all things yea and where it seeth certaine fruites and effects of election and saluation there it is certainly to be perswaded of election and saluation Our Apostle therefore seeing how faithfully those his fellow-labourers had laboured in the worke of the Ministerie with him in the planting of the Church at Philippi how constantly they had walked in the truth notwithstanding the great opposition that was against them how vnblameably they had had their conuersation amongst men in charitie thus he iudged that their names were in the booke of life And this may verie well stand with the other that the Lord onely knoweth who are his For that which properly belongeth vnto the Lord absolutely and by himselfe to know whose names are in the booke of life that the Apostle assumeth not to himselfe but seeing the fruites of their election in their liues he by the rule of charitie thus iudgeth of their saluation that euerlasting life was surely sealed vp for them with God To come then vnto my note the thing which here I note is the Apostles charitable iudgement of his fellow-labourers in the Gospell of Christ Iesus By their fruites he iudged that they were branches of the true vine vpon their holy profession and constant endeuor to increase the kingdome of Christ Iesus he pronounceth that their names were written in the booke of life Whence first my obseruation in generall is that the children of God not onely may and ought certainly to be perswaded of their owne saluation in Christ Iesus but further that they are by the rule of charitie to assure themselues of the saluation of such of their brethren as walke in the truth hauing their conuersation honest For albeit this be most true that not any can be so certaine of any other mans election or saluation as of his owne because he feeleth onely in himselfe the testimony of the Spirit witnessing vnto his spirit that he is the sonne of God and because onely in himselfe he knoweth his faith towards God and his loue towards all Saints not onely by the outward fruites thereof but like wise by the inward motions thereof which he feeles in his owne soule yet may the children of God by such outward fruites and effects of their election as they shall see in their brethren according to the rule of charitie iudge that they are the chosen children of God and heires of saluation So we see that the Apostle writing to the Romanes Corinthians Ephesians writeth vnto them as Saints by calling sanctified in Christ Iesus chosen in him before the foundation of the world and predestinated to be adopted through Iesus Christ vnto God And why did he thus iudge of them Euen because of their communion with the Saints in the Gospel of Christ because of the testification of their faith and of their loue towards all Saints whereby they shewed themselues to be partakers of the fatnesse of the true oliue Christ Iesus So Peter writing vnto the strangers that dwelt here and there throughout Pontus Galatia Cappadocia Asia and Bithynia calleth them the elect of God And why Euen because of their constant faith constant loue and constant abiding in the Church of Christ Iesus So Iohn calleth them vnto whom he wrote the sonnes of God and the Lady vnto whom he wrote the elect Ladie because they continued in the Church and walked in the truth Do we then see in our brethren the outward fruites of an holy vocation of regeneration and sanctification Do we see them make an holy profession of the blessed truth of Christ Iesus giue good testimonie of a sincere faith in Christ Iesus walk in holy obedience towards God and loue towards their brethren faithfully labour in the workes of their calling and denying vngodlinesse and worldly lusts liue soberly and righteously and godly in this present world Of such we may and are to perswade our selues that they are reserued vnto the same inheritance in heauen with vs and of them we may say that they are the sonnes of God elect in Christ Iesus our Lord vnto eternall saluation prepared to be shewed in the last times And besides this that the holy Ghost by the mouth of the Apostles warranteth vs hereunto the rule also of charitie directeth vs so to do For as before we heard Charitie beleeueth all things 1. Cor. 13.7 charitie hopeth all things Which yet is not so to be vnderstood as if charitie were foolish rashly to beleeue euery thing that is told and there to hope where there is no cause of hope for that the Wiseman maketh a note of a foolish man Prou. 14.15 where he thus saith The foolish will beleeue euery thing But so charitie beleeueth all things and hopeth all things as that it keepes it selfe within the rule of pietie wisedome and religion If the thing displease God be repugnant to the truth be hurtfull or disgracefull to any of Gods children charitie beleeueth it not hopeth it not But where there are good tokens of Christianitie plaine signes of a sincere faith euident testimonies of an holy obedience there surely the rule of charitie bids vs beleeue and hope the best and there we may be bold to say that they are the sonnes of God that their names are written in the booke of life And is it not our Sauiours rule that we should iudge of the tree by the fruite for that a good tree bringeth not forth euill fruite Mat. 7.18 nor an ill tree good fruite If it beare grapes will any man iudge it to be a thorne if it bring forth figs will any man iudge it to be a thistle Nay by the fruite the tree is knowne what it is and if the fruite be good it may thereby be knowne that the tree is good Right so if we haue our fruite in righteousnesse and holinesse it may thereby be knowne that we are the branches of the true vine Christ Iesus Whether then we looke vnto the example of the Apostles or vnto the rule of charitie which the Apostles followed or vnto that rule of Christ to discerne of the tree by the fruite we see that the children of God may not onely perswade themselues of their owne saluation in Christ Iesus but further also may certainly iudge of the saluation of their godly brethren Now see viri fratres men brethren the great necessitie that there is that we should be thus perswaded one of another euen so great as that without it the bond of peace loue and Christianitie cannot be maintained For how can we loue them of whom we haue no hope that they shall be heires of the same saluatiō with vs How can we haue peace with them of whom we are not perswaded that they are at peace with God How can we pray with them and
appeareth that their ioy is not Christian because it is not constant but ebbeth and floweth according to the ebbe and floud of aduersitie and prosperitie What shall we say then when the Lord afflicteth vs with pouertie sickenesse and the like crosses must we reioyce in the Lord Yea verily 1. Sam. 2.6.7 for it is the Lord that killeth and maketh aliue that woundeth and healeth that bringeth to the graue and raiseth vp that maketh poore and maketh rich that bringeth low and exalteth Amos 3.6 There is no euill in the Citie which the Lord hath not done No euill that is no crosse or affliction no plague or punishment which he sendeth not And whatsoeuer crosse or affliction it is vnto his children it is but either a probation that the triall of their faith being much more precious then gold that perisheth may be found to their praise and honour and glorie at the appearing of Iesus Christ such as was Iobs affliction or else it is a fatherly correction that being chastened of the Lord 2. Sam. 12.14 they may not be condemned with the world such as was the death of Dauids child for Dauids sin and such as was the weakenesse and sickenesse and death of many of the Corinthians 1 Cor. 11 30. for eating and drinking vnworthily at the Lords Table Are then our crosses of pouertie sickenesse or whatsoeuer they be from God Then are they good and we are to reioyce in them For all things fall out for the best for those that loue and feare him Are they for the triall of our faith My brethren saith Iames James 1.2 count it exceeding ioy when ye fall into diuerse tentations and trialls c. Are they to correct and chastice vs If we endure chastening Hebr. 12.7 God offereth himselfe vnto vs as vnto sonnes for whom he loueth he chasteneth O but sometimes he shutteth vs euen vp in despaire and infidelitie how shall we then reioyce in the Lord I demand then Dost thou know it and lothe it and long to be brought againe into the glorious libertie of the sonnes of God Thou hast good cause to reioyce in the Lord for he hath onely hid his face from thee for a while that he may haue mercie on thee for euer And what if thy faith or hope be but as a graine of Mustard seed what if being as it were couered vnder the ashes they seeme not to be Christ Iesus is most plentifull to helpe them that are most weake and he is all-sufficient to supply all wants If any seede of God be there in thy weakenesse he will perfite his praise Yea but in that our Sauiour pronounceth a blessing vpon them that mourne Matt. 5.4 it appeareth that we are not alwayes to reioyce Not so neyther for euen then when we sigh and mourne for the affliction we haue in the world we are to reioyce in the Lord and to be of good comfort in Christ Iesus because he hath ouercome the world euen then when we mourne through a sence of Gods iudgements we are to reioyce in his tender mercies that he deales not with vs after our deseruings euen then when we mourne in the body because of affliction we are to reioyce in our soules because of our strong consolation in Christ Iesus and because our light affliction in the body causeth vnto vs a far most excellent and an eternall weight of glorie And therefore our Sauiour in the same place where he saith Blessed are they that mourne exhorteth also to reioyce and be glad in persecution for that great is our reward in heauen Let this then teach vs to take heed how we murmure against the Lord for pouertie sickenesse or any crosse whatsoeuer They are from the Lord whatsoeuer they be and if we be his children they are onely eyther for the triall of our faith and patience that patience hauing her perfect worke we may be perfect and entire lacking nothing or else as a louing correction of a mercifull father that we may be reclaimed from the wickednesse of our wayes And if we do not now reioyce in the Lord when he seemeth thus to hide his face from vs certainly whatsoeuer shew we made before of reioycing in the Lord we plaied but the hypocrites Howsoeuer therefore looking vnto our selues vnto our sins vnto our infirmities vnto our afflictions vnto the world we may sigh and mourne yet let vs reioyce in the Lord. We are not bid to reioyce in our selues Nay in our selues we shal be sure to haue cause enough of mourning We must therefore go out of our selues vnto the Lord and we must reioyce in him We must looke vnto him and remember that he is good and therefore whatsoeuer he doth is good that he is Almightie aod therefore can raise vs out of the dust of death and set vs with the Princes of the earth that he is mercifull and therefore will not suffer the rod of the vngodly to rest on the lot of the righteous And againe we must remember that he was poore that we might be made rich in him that he was weake that we might be made strong in him that he was tempted that he might be able to succour them which are tempted What cause therefore soeuer of mourning there be in our selues let vs looke out of our selues and let vs reioyce in him alwayes If he blesse vs then we thinke and yeeld easily that we haue cause to reioyce in the Lord and if he crosse vs with any plague or trouble then we haue also cause to reioyce in him because it is for our good and his owne glorie Reioyce therefore in the Lord alwayes LECTVRE LXXIX PHILIP 4. Verse 4. Againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand THese words are as we heard the last day an exhortation vnto the Philippians to reioyce not as the world doth but to reioyce in the Lord not with a momentanie and flitting ioy but alwayes both in weale and in woe not vnaduisedly made or about a light and easie matter but seriously made and about a matter very needfull and yet hard to be perswaded and therefore doubled Againe I say reioyce in the Lord alwayes Now see how it pleaseth the Lord that as the Apostle comes againe and againe vnto this holy exhortation and leaues it not with once or twice but euen the third time also exhorteth them to reioyce in the Lord so I should come vnto you againe and againe euen three seuerall times with the same exhortation to reioyce in the Lord. Againe saith the Apostle I say reioyce euen in the Lord alwayes for that is to be added and resumed to the former place From which doubling and redoubling of this exhortation I obserue both how needfull and withall how hard a matter it is to perswade this constant reioycing in the Lord to reioyce in the Lord alwayes For to this end doth the holy Ghost often in
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
obeyed is called a sacrifice Now what sacrifices be these These be the sacrifices of the new Testament these bee liuely sacrifices and holy and acceptable vnto God and these together with the sacrifice of praise and of the workes of loue are the only sacrifices which now Christians are to offer vnto their God An end of all other sacrifices was then when Christ cried vpon the crosse it is finished These onely remaine and these are our reasonable seruing of God How should not this stirre vp both Pastor and people to doe that they should In the Pastor his burning zeale to giue his life for his people in the people their obedience of faith by the ministery of their Pastors are their holy and Christian sacrifices and their reasonable seruing of God And these sacrifices are now no lesse to be offered by vs in the new Testament then were those sacrifices of beasts and other like things to be offered in the old Testament and surely are farre more acceptable vnto God then were they But I promised only to speak of this in a word Now a word likewise of that that followeth For the same cause c. In these words the Apostle armeth them against sorrow if he should be offered vp vpon the sacrifice of their faith As he would be glad and reioyce with them if their faith should be confirmed by his death so hee would haue them likewise to be glad and reioyce with him if hee by his bloud should seale the testimony of their faith What then must we be glad and reioyce when our best Pastors and teachers are taken from vs Did not the Church well when Steuen was stoned to death Act. 8.2 to make great lamentation for him Yes no doubt they did well and whensoeuer the Church is depriued of any worthy member especially of any worthy Pastor and Teacher there is iust cause of great sorrow And the Apostle alloweth a moderation in lamenting for the dead so that we sorrow not as they that haue no hope 1 Thes 4.13 And it was a part of Iehoiakims plague that he should be buried like an Asse and none to make lamentation for him The meaning then is not that we should reioyce and be glad and not mourne simply at the death of our best Pastors and Teachers but that wee should bee glad and reioyce at the fruite which comes to the Church by their death if they suffer martyrdom for the confirmation of the brethrens faith For seeing their constancie and their cheerefulnesse to seale that truth with their bloud which they taught and preached this should both make vs reioice that God giueth such strength vnto his Saints and likewise confirme vs in the faith of Iesus Christ and further animate vs patiently to endure whatsoeuer tribulations for Christ his sake The Apostle himselfe would not no doubt reioyce simply in his suffering and death but in that onely thereby God should be glorified and Gods children strengthened So we are to reioyce not simply that our Pastors and Teachers are taken by the hands of Tyrants and racked and martyred but in that God vouchsafeth thus to conforme them to the image of his sonne and to make their bloud the seede of the Church so that thereby both the faith of them that are already in the Church is confirmed and others likewise are brought vnto the faith Here only wee are to looke to this caueat that we do not iudge of a martyr only by his suffering but further by the cause of his suffering For not the suffering but the cause of his suffering makes him a Martyr If he suffer death for the testimonie of Christ Iesus his death is well called a martyrdome And in his death we are so to reioyce as already ye haue heard Thus farre of the reasons enforcing obedience to those exhortations which the Apostle inferreth vpon the example of Christ his humility and obedience which the Apostle laid as a most strong and sure ground of his exhortation vnto humblenesse and lowlines of minde LECTVRE XXXIX PHILIP 2. Verse 19.20 And I trust in the Lord Iesus to send Timotheus shortly vnto you that I also may be of good comfort when I know your state c. AND I hope in the Lord Iesus In this latter part of this Chapter the Apostle his desire is to comfort the Philippians and indeed to confirme them that they should not bee troubled though they liued in the middest of a naughty and crooked nation as it appeareth they did ex vers 15. but that they should grow forward from grace vnto grace that when hee should heare of them he might heare of them to his comfort To comfort them therefore he 1. promiseth to send Timothy vnto them a man whom themselues knew to bee a faithfull minister of Christ Iesus and to loue them sincerely 2. He putteth them in hope of his owne comming shortly after vnto them 3. He telleth them that now he sendeth their faithfull minister Epaphroditus vnto them and the causes why By all which things as the Philippians were iustly to be comforted so were they so many caueats to warne them that neither Timothy nor hee nor Epaphroditus might finde any cause of griefe or discomfort amongst them when they should come vnto them In his promise to send Timothy vnto them I note 1. his promise to send him 2. the reason why he sent him rather then any other In his promise 1. I note the holy limitation thereof 2. The promise 3. The end of sending him Touching the 1. Paul doth not absolutely promise to send Timothy vnto them but saith he I hope in the Lord Iesus c. It is to bee vnderstood that at this time when the Apostle wrote these things he was in prison at Rome where Timothy ministred vnto him and serued him in such things as he needed Now it seemes he was in hope shortly to bee deliuered out of prison and then his certaine resolution was first to send Timothy vnto them and then shortly after himselfe to come vnto them But how the Lord would dispose of these things he knew not Onely hee knew that the heart of Nero who had cast him in prison was in the hand of the Lord Iesus to dispose of as seemed best to his godly wisedome and so he loued them that he hoped the Lord Iesus would deliuer him out of prison and bring him vnto them Because therefore he knew not certainely how it would please the Lord to dispose of these things hee doth not absolutely promise to send Timothy vnto them but inasmuch as his loue to them made him to hope the best hee saith I hope in the Lord Iesus c. The lesson which hence wee haue to learne is this in all things whatsoeuer we purpose to doe still to depend vpon the will and pleasure of the Lord Iesus not resolutely to set down this or that will I doe but with these or the like conditions and limitations I
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