Lectures upon the vvhole Epistle of St. Paul to the Philippians, deliuered in St. Peters Church in Oxford: by the reuerend and faithfull seruant of Christ Henry Airay ... and now published for the vse of Gods Church by C.P. ...

THE THIRD CHAPTER.

LECTƲRE 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 Philippi∣ans by retaining them in perfect me∣morie, 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 free∣ly 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 pro∣mised to send Timothy shortly vnto them, and likewise that himselfe would shortly after that come vnto them, and be∣sides sent their Minister, Epaphroditus presently vnto them. Now in this 3. Chapter the Apostle instructeth the Philippi∣ans in the things wherein the false Apostles laboured to se∣duce 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 deli∣uered 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 Apo∣stle doth at large confute in the Epistle to the Galathians, be∣cause they had suffered themselues to be seduced and bewitch∣ed by it. But here, because the Philippians had manfully with∣stood it, and giuen it no place amongst them, the Apostle ve∣ry 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 Chap••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 ex∣hortation,

reioyce in the Lord, as a conclusion of that which went before, & as a ground of that which followeth. 2. He ex∣cuseth h••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, & partly for Epaphroditus your mi∣nister his sicknes Now for my bonds, they, ••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 vp∣on 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 be∣ing 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. A∣gaine, it is partly set downe as a ground of that which follow∣eth; as if the Apostle should thus haue said; I haue already as in a glasse presented vnto your view the great mysterie of godli∣nesse, euen God manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentiles, belieued on in the world, and receiued vp into glory. He it is, and he alone it is that is made of God vnto you wisedome, and righteousnesse, and sanctificati∣on, and redemption that hee that reioyceth might reioyce in him. Reioyce therefore in him, and beware of such as teach you to reioyce in any thing but in him. Thus ye see how this exhortation is partly a conclusion of that which went before, and partly a ground and foundation of that which followeth.

The excuse which followeth, is to meete with that conceit which the Philippians happily might haue vpon his often ad∣monition. First by word, and now by writing, to beware of false Apostles. For thus the Apostle thought they might con∣ceiue, and thinke with themselues; you haue often when you were with vs admonished vs of false Apostles and Teachers, when you taught vs and preached vnto vs Christ Iesus you ceased not to warne vs to beware of such as would seeke to se∣duce vs from that truth which you taught vs; and wee haue beene diligent so to doe, neither haue we giuen place to any of their doctrines: And therefore you needed not to haue troubled your selfe; this admonition needed not to vs, The Apostle therefore to meete with this telleth them, that for him it is no griefe or trouble to him at all to write the same things vnto them which before hee had taught them by word of mouth, and for them hee telleth them that it is a sure and a safe thing that they be often admonished of false Teachers, that so they may be the more warie of them. Thus much for the vnderstanding of these words. Now before wee proceed any farther, let vs see what obseruations we may gather hence. For our vse and instruction.

The 1. thing which here I note is the maner how the Apo∣stle doth exhort the Philippians, which is in most milde, and kinde, and good sort, speaking vnto them as vnto his bre∣thren, yea calling them his brethren: not that they were his brethren naturally according to the flesh by carnall generati∣on, but his brethren in Christ, begotten in one wombe of the Church the spouse of Christ, vnto one God the father of our Lord Iesus Christ, and father of vs all, by one immortall seed the word of God, through one spirit whereinto we are all bap∣tized, borne by spirituall generation not of bloud, nor of the will of the flesh, nor of the will of man, but of God. Exhorting then the Philippians whom hee had begotten in the faith vnto Christ by his ministerie, hee speaketh vnto them as vnto his brethren in Christ most mildly, and kindly, and louingly. So we see he doth in the second Chapter and twelfth verse, where exhorting them to humilitie and obedience, and to finish their saluation with feare and trembling, hee speaketh thus vnto

them, wherefore my beloued, as ye haue alwaies obeyed &c. So in the next Chapter he ioyneth both these together, and a great deale more, and saith, Therefore my brethren, beloued and longed for, my ioy and my crowne &c. Most milde and louing exhortations. And wherefore vseth hee such mildnesse in his exhortations vnto them? No doubt the rather to winne them to hearken vnto him and vnto that whereto hee exhorteth them. For as sharpe and bitter words often stirres vp striefe and anger, so a soft tongue, milde and louing speeches much auaile to effect that which a man desires. Here then is a les∣son for vs whom God hath set apart vnto the holy worke of his ministerie, that we should not onely be carefull to instruct ••hem that heare vs in the wholesome words of truth, but that a meeknesse also of spirit wee should exhort them vnto the things that belong vnto their peace. A thing practised by Christ himselfe, and practised likewise by the Apostles of Ie∣sus Christ, as by many places in the new Testament it may easily appeare. Here then happily you will say vnto me, how is it then that many of you are so sharpe and eager in speech? how is it that ye follow not the practise of Christ, and of his Apostles? We are indeed sometimes sharpe, wee come some∣times with a rodde, as the Apostle speakes, yea sometimes we bring an axe with vs, and lay it to the roote of the tree to cut it downe, that it may be cast into the fire, sometimes we pluck vp, and roote out, and throw downe, sometimes wee strike, and wound, and kill, and herein wee follow the practise of Christ, and of his Apostles. Would it not seem a sharp speech vnto you, if we should lift vp our voices, and crie, O generati∣on of vipers, how can ye speake good things when yee are euill? or if ••e should say, ye are of your father the Deuill, and the lusts of your father ye will doe: or if we should say, ye fooles, did not hee that made that which is without, make that which is within also? or if we should come with woe vpon woe vnto such and such men. And yet speaking thus we should speake no otherwise then our Sa∣uiour Christ did. Did not the Apostle likewise vse sharpe peaches vnto the Galathians, when he said vnto them, O foolish Galathians, who hath bewitched you that yee should not obey the truth? are ye so foolish that after ye haue begunne in the spirit, yee

would now be made perfit by the flesh? And did not Iames like∣wise vse great sharpnes & boldnes of speach against richmen, saying, Go to now ye rich men, weepe and houle for your miseries that shall come vpon you &c. ye haue liued in pleasure on the earth, and in wantones: ye haue nourished your hearts as in a day of slaugh∣ter: ye haue condēned & killed the iust, and he hath not resisted you, therefore we be sometimes somewhat rough and sharpe ye see we do not therein swarue from the rule and practise of Christ, or his Apostles. To all things (saith the Preacher) there is an appointed time, and a time to euery purpose vnder the heauen. A time to slay, and a time to heale; a time to breake downe, and a time to build &c. So I say there is a time to bee rough and sharpe, and there is a time to be milde and gentle; there is a time to strike and wound, and there is a time to comfort and to heale. The same God that came in a soft and still voice vnto Eliah, and not in the earthquake, not in the fire, came vnto Korah, Dathan, and Abiram in the earthquake, and vnto Nadab and Abihu in the fire, and the one sort were deuoured by the earth∣quake, and the other sort by the fire. When men are harde∣ned in sinne and will not be awaked out of the dead-sleepe whereinto they are fallen, when men stop their eares at the voice of the charmer charme he neuer so wisely, and will not hearken and obey; when men come to that height of impiety that either they say with the foole in their hearts, there is no God, or else make the question whether there be knowledge in the most high, when the fruits of vngodlinesse and vn••••gh∣teousnesse, I say not beginne to shoote out their heads, and to shake their lippes, but to swarme like the grashoppers in Egypt, then I trow it is a time to be sharpe, to speake out of mount Sinai in thunder and in lightening, to denounce the threat∣nings of the law, and the iudgements of Gods mouth against all vngodlinesse and iniquitie, and to lay the axe vnto the ve∣ry roote of the tree to strike, and wound, and to kill sinne if it be possible. Againe, when the soule is afflicted and brought low through any plague or trouble, when the sorowfull heart shrinketh in the way and groneth vnder the burthen of his sinne, when men beginne to loath and detest those wicked waies wherein they haue walked, and to long and thirst after

the things that belong vnto their peace, then it is as a time to come in the spirit of meeknesse, to speake comfortably vnto the heart, to raise vp them that are fallen with all kinde spee∣ches, and in all louing manner to lead them on a long besides the water of comfort. As therefore the times doe require so we come with a rodde, or in the spirit of meeknesse, and be∣cause commonly in our congregations there be both some such as neede to be wounded, and againe some such as neede to be healed, therefore it is that in our Sermons we doe both sharpely reproue, and mildly exhort. The sinner that goeth on in the wickednesse of his way, and runneth headlong into many and noysome lusts, we sharply reproue, that we may re∣claime him from the wickednesse of his way, and that wee may pull him as a brand out of the fire lest he should perish in the day of Christ. But such as are grieued because they are out of the right way, and grope after it if happily they might finde it, them we restore with the spirit of meeknesse, wee poure oyle into their wounds, with all mildnesse wee exhort them, and we minister what word of comfort wee can vnto them. Nay whatsoeuer sharpnesse at any time we doe vse, yet still we exhort you with all mildnesse, whether it be that wee exhort you to continue in the grace wherein ye stand, and to hold fast your hope vnto the end, or to turne from the wicked∣nesse of your way, and to make streight steppes vnto your feete, that that which is halting may be healed. And if the heart•• of our people might be healed onely by applying gen∣tle medicines without cutting and launcing their sores, onely by pouring, supplying oyle without pouring vineger into their wounds, why should any man thinke that we would vse sharpenesse of speech? Nay it would be our soules ioy if our meditations for the things that we bring vnto you might bee wholly and only set and setled on the sweet comforts of the Gospell, that all our speeches vnto you might be of the mer∣cies of God vnto vs in Christ Iesus. Our desire is to present you pure and blamelesse, not hauing spot or wrinckle, or any such thing, in that day. Hauing this desire, if any of our sheep wander and go astray beare with vs if with the good sheep heard we sometimes vse the hooke, nay if sometime•• wee set

our dogge after them, & pinch them to bring them in againe. But aboue all things haue care that wee may still speake vnto you as vnto our brethren, sonnes of one father with vs, chil∣dren of one wombe with vs, baptized by one spirit into one body with vs, continuing in one fellowship of Gods Saints with vs, and walking with vs by one rule in the same way vnto our Country and Citie which is aboue, where Christ which is our head hath taken possession for vs. Let vs walke and talke as brethren, and let vs proceed by one rule, that wee may minde one thing. And thus much of this obseruation. It followeth.

Reioyce in the Lord] We haue spoken already of the man∣ner of the Apostle his exhortation: Now in these words I note the matter of his exhortation, which is to reioyce, but not so simply, but to reioyce in the Lord. The like exhortation the Apostle also maketh in the next chapter, where he saith, Re∣ioyce in the Lord alway, againe I say, Reioyce. The like where∣unto the Apostle also in another place maketh out of the Prophet, where hee saith, Let him that reioyceth, reioyce in the Lord. In the Epistle to the Thessalonians he only saith, Reioyce euermore; but the meaning is all one with that in the next chapter, Reioyce in the Lord alway. Hence then we may obserue what and wherein the Christian mans ioy and reioycing ought to be: his ioy and reioycing is and ought to bee in the Lord. To be glad, and to be merry, and to reioyce, is a thing which the heart of man very much euen naturally desireth, so that there needeth no precept or exhortation at all that wee should reioyce: but what and wherein our reioycing should be, is a matter very well worthy our due and diligent conside∣ration. Looke abroad into the world, and see; a man shall there see gladnesse of heart and reioycing enough: but what, and wherein? The rich and wealthy man hee reioyceth and cheereth his heart in his wealth and riches, in his lands and possessions, in the glory of his house, and in the store that hee hath. The strong man hee glorieth and reioyceth in hi•• strength, the wise man in his wisdome, the great and honou∣rable man in his greatnesse and in his honour, the wanton in his pleasures, the riotous person in his riotousnesse, and gene∣rally

the wicked man in his wickednesse. Nay is it not with vs as it was in the dayes of the Prophet Esay with Ierusalem? In the day that the Lord God of hosts cals vnto weeping and mour∣ning, and to baldnesse, and girding with sackcloth, is there not ioy and gladnesse, slaying oxen, and killing sheepe, eating flesh, and drin∣king wine, eating and drinking, for to morrow wee shall die? Doe wee not, as the Prophet Amos speaketh, in this day wherein Gods iudgements lie so heauie vpon vs, and vpon our whole land, doe wee not (I say) put farre from vs the euill day, and ap∣proach to the seat of iniquitie, lying vpon beds of Yuorie, and stretch∣ing our selues vpon our beds, eating the lambes of the flockes, and the calues out of the stall, singing to the sound of the viole, drinking wine in boules, and anointing our selues with the chiefe ointments, but no man almost remembring the affliction of Ioseph? Yes surely euery where almost wee may see men following their wonted pleasures, and reioycing themselues in their wonted delights, as if the hand of the Lord were not vpon vs. But such carnall and worldly reioycing is not good. Nay vnto such as thus re∣ioyce, fixing their only ioy and delight on the things of this world, and on the vanities of this life, our Sauiour Christ pro∣nounceth a woe, saying, Woe be to you that now laugh, for yee shall waile and weepe. This is the fearfull iudgement of God vpon them that reioyce in the flesh, and not in the spirit. Vn∣derstand therefore that there is a two-fold ioy and reioycing; one in the flesh, another in the spirit; one carnall and sensu∣all, another spirituall and Christian; one in the world, ano∣ther in the Lord. The carnall and worldly reioycing is, when putting farre from vs the remembrance of the euill day, wee reioyce more in the pleasures of sinne and the transitorie things of this world, then wee doe in the things that belong vnto our peace. Such was the reioycing of him that when he had pulled downe his barnes, and builded greater, and there∣in laid all his fruits and his goods, said vnto his soule, Soule thou hast much goods laid vp for many yeeres, liue at ease, eat, drinke, and take thy pastime. And such is the reioycing of men commonly at this day, as already hath beene noted. And true it is which wise Salomon saith, Foolishnesse is ioy to him that is destitute of vnderstanding; that is, euen wickednesse and sinne

is a matter of mirth and delight to the wicked and vngodly man. But it is as true which Zophar saith, That the reioycing of the wicked is short, and that the ioy of hypocrites is but a moment.

Besides this carnall and worldly reioycing, there is also a Christian and spirituall reioycing, which is, when setting our hearts on the Lord as on our chiefest good, wee so reioyce in the things of this life, as that wee count them all losse and dung in comparison of that reioycing which wee haue in Christ Iesus; when remembring the mercifull goodnesse and louing kindnesse of our good God, nothing can so much daunt vs, but that our heart daunceth for ioy, and our soules are rauished with reioycing thereat. Wilt thou then reioyce, or know how and wherein to reioyce, O man that fearest the Lord? Reioyce in the Lord: reioyce in those spirituall bles∣sings wherewithall God hath blessed thee in heauenly things in Christ Iesus: reioyce in thine election in Christ Iesus vnto eternall life before the foundation of the world: reioyce in the workmanship of thy creation after Gods owne image, in thy redemption by the bloud of Christ Iesus, when through disobedience thou hadst for euer cast thy selfe away; in thine adoption through Iesus Christ into the number of the sonnes of God; in thy reconciliation with God the Father by the in∣tercession and mediation of Christ Iesus; in thy vocation vn∣to the knowledge of the truth by the Gospell of Christ Iesus; in thine incorporation into the mysticall body of Christ Iesus by the powerfull operation of the spirit; in thy iustification and free forgiuenesse of thy sinnes by faith in the bloud of Christ Iesus; in thy sanctification by the spirit of grace vnto some measure of holinesse and righteousnesse in this life; in thy regeneration vnto a liuely hope in Christ Iesus, and in the assured confidence of thy glorification after this life with Iesus, who shall change thy vile body, that it may be fashio∣ned like vnto his glorious body, &c. Herein is the Christian mans reioycing, and here is matter of reioycing indeed. All reioycing in all things in the world whatsoeuer, what is it in comparison of this reioycing? Surely as euen now wee heard out of Iob, it is short, and but a moment. Nay I say more, Whatsoeuer men imagine with themselues, yet indeed there

is no true ioy, no sound reioycing, but this reioycing in the Lord. Other ioyes in other things may happily for the time somewhat affect vs, and please our fancies, and tickle our out∣ward senses, and delight our outward man: but that that warmes the heart, that that cheeres the soule, that that makes the inner man to pant and to leape for ioy, thats the ioy in the holy Ghost, and reioycing in the Lord. And this is it which stickes by a man in his life, and in his death forsakes him not. Yea, when in the throwes and pangs of death he shall say of all other ioyes whatsoeuer, I haue no pleasure in them, then in this ioy his soule shall reioyce, through this ioy hee shall ioyfully wrestle with death, and because of this ioy hee shall not feare death, nor the graue, but desire to bee loosed, and to be with Christ. Let the carnall, and worldly, and sen¦suall men therefore bragge and boast as much as they will, that they leade the only ioyfull and pleasant liues, and let them obiect vnto the godly Christian as much as they will, a lumpish, and momish, and sowre life, wherein he hath no ioy or pleasure at all, yet shall the day come when they sh••ll change their mindes, and sigh for grife of minde, and say within themselues: These are they whom sometimes we had in derision, and in a parable of reproach. We fooles thought wee had the world at will, and thought their life madnesse; but how are they counted among the children of God, and their portion is among the Saints. Thus, I say, shall they say when they shall perceiue that the life which they thought the only ioyfull life, was indeed the most miserable life. So that when the count is indeed truly cast, wee shall finde that onely the true Christian hath sound ioy of heart, and that there is no sound reioycing but this reioycing in the Lord.

Yea but how shall wee know this, that indeed wee doe re∣ioyce in the Lord? For wee are inclined naturally to flatter our selues, and wee will say that wee reioyce in the Lord and perhaps thinke so too, when indeed wee doe not. How then shall wee know that wee doe truly reioyce in the Lord? The wicked indeed, whose hearts are set on other pleasures, where∣in no true ioyes are to be found, they know not what ••t mea∣neth, yea it seemeth meere madnesse and foolishnesse vnto

them. But for vs thus wee shall know that we reioyce in the Lord in whom alone true ioyes are to be found. 1. Consider and see what longing and thirsting there is in thee after the hearing, and reading, and meditating in the holy word of life, what comfort and peace of conscience thy soule findeth in the holy word of life, how thy heart is enlarged when thou hearest or readest the sweete promises of God in Christ Iesus, what a gladnesse vnto thy soule it is that Christ is made of God vnto vs wisedome, and righteousnesse, and sanctificati∣on, and redemption, how stedfastly thou cleauest in thy heart vnto thy God, and how soule-rauisht thou art with the loue of thy Christ by meditation in the word; consider I say and see these things, and hereby thou shalt see whether thou dost tru∣ly reioyce in the Lord. These things, saith our Sauiour Christ, I haue spoken vnto you that my ioy might remaine in you, and that your ioy might be full. If then thus we be affected toward the word of Christ that we long and thirst thereafter euen as the chased heart after the water brookes, if wee finde in it such peace, and comfort, and contentation of soule, if through it we belieue in Christ though we see him not, and in his promi∣ses, if we loue him, & reioyce in him with ioy vnspeakable and glorious, this is a certaine effect, and so a sure proofe of our reioycing in the Lord. Nay if wee haue a good measure of this reioycing in and through the word, though not such com∣plement as we haue spoken of, yet euen this is a sure argument of our reioycing in the Lord; for then alone shall this reioy∣cing be fully perfect when wee shall see him face to face, and when wee shall know euen as wee are knowne, not in part onely.

Another effect of this reioycing in the Lord is, that it cau∣seth vs to reioyce in tribulations, in afflictions, in tentations, euen in death, and in the panges and paines thereof. Consi∣der then and see how thou art affected in the day of thy trou∣ble, what comfort thou findest in thy soule when in the world thou dost suffer afflictions, what ioy thou findest in thine in∣ner man when thine outward man is compassed about with sorowes; consider I say and see these things, and therby thou shalt also see whether indeed & truly thou dost reioyce in the

Lord: for as the Apostle saith, by Christ wee reioyce in tribu∣lations, knowing that tribulation bringeth forth patience, and pa∣tience experience, and experience hope, and hope maketh not asha∣med. If then when wee suffer afflictions in the world, we can be of good comfort because our Christ hath ouercome the world; if when wee are reuiled and persecu••ed, and all manne•• of euill words are spoken against vs falsly for Christ his sake, wee can reioyce and be glad for that reward that is laid vp for vs in heauen; if in the sorrowes of death wee can patiently wait for the Lord, and gladly desire to be loosed, and to bee with Christ, this is a certaine effect, and so a sure proofe of our reioycing in the Lord: for therefore are wee not ouer come of sorrowes in the middest of troubles, because of that our reioycing in the Lord which is within vs, and which no man can take from vs. A third effect of thi•• reioycing in the Lord is, that it causeth vs to count all things losse and dung in comparison of Christ, so that wee seaze him and possesse him not of a part alone of our reioycing, but of our whole re∣ioycing, which is the effect spoken of in this chapter, as here∣after wee shall perceiue. Consider then and see whether thy reioycing be entire in thy Christ, whether thou canst finde any sound ioy but in thy Christ, whether thou stand so fast as that nothing shall take away any part of thy reioycing in thy Christ, and giue it to any other: consider, I say, and see these things, and thereby also thou shalt see whether thou reioycest truly in the Lord. When many of Christ his Disciples went backe, he said vnto the twelue, Will yee also goe away? Then Si¦mon Peter answered him, Master to whom shall wee goe? Thou hast the words of eternall life. If then we whosoeuer reioyce in other things, yet wee reioyce in Christ Iesus, if wee cleaue stedfastly vnto him, knowing that there is no sound ioy without him, if wee make him both the deskant and the dittie of our song, and the whole matter of our reioycing, this is also a certaine effect and sure proofe of our reioycing in the Lord, for by our reioycing in him wee die vnto all other ioyes, knowing that there is no sound ioy but in him.

Let vs remember what great things hee hath done for vs, and what cause we haue to reioyce in his holy name. He that

gaue him to vs, and him to death for vs, he hath together with him giuen vs all things also. Let vs therefore reioyce in him, and let our reioycing in him shew it selfe by our reioy∣cing in and through the word, by our reioycing in all our tri∣bula••ions and afflictions, and by dying vnto all other ioyes which are without him. In him is sound ioy, and in him is all ioy; if we beleeue in him wee will reioyce in him, if we re∣ioyce ioyce in him wee shall not feare death, but when death comes we shall desire to be loosed, and to be with Christ.

LECTƲRE XLIX.

PHILIP. 3. Vers. 1.2.

It grieueth me not to write the same things vnto you, and for you it is a safe thing. Beware of dogs, beware &c.

IT grieueth me not &c.] The Apostle thought that thus the Philippians might conceiue and thinke with themselues: when you were with vs and taught vs, and preached vnto vs Christ Iesus, you ceased not to warne vs of f••lse teachers, such as would seeke to seduce vs from that truth which you taught vs, and we haue beene diligent so to doe, neither haue we giuen place to any of their doctrinea. And therefore you needed not to haue troubled your selfe, this admonition needed not to vs. In these words therefore the Apostle mee∣teth with this, and excuseth the matter, and telleth them, that for him it was no griefe or trouble at all to him to write the same things vnto them which before he had taught them by word of mouth; and for them he telleth them that it was a sure and safe thing for them to be often admonished of false teachers, th••t so they might be the more warie of them. Now before wee proceede any farther, let vs see what obseruations

we may gather hence for our vse and instruction.

1. In that the Apostle beats so often vpon that which he thought was so good, and so profitable for them to heare, vr∣ging and pressing euen the selfe same things both by word and also by writing. Hence we that are Ministers of the Gospell may learne this lesson, not to be grieued to teach them that heare vs often the same things, but as we perceiue the things whereof we speake to be good and profitable to them that heare vs, so to goe ouer them, and ouer them, and not to leaue them till they may make some good impression in them There must be precept vpon precept, as the Prophet speaketh, precept vpon precept, line vnto line, line vnto line, there a litle, and there a litle: we must tell them one thing oftentimes, and beat vpon the same thing so long till at length they may catch some hold of it. For that which we commonly say, a good tale may be twice or thrice told, is most true in this worke of the Minister, where that can neuer be too much taught, which can neuer be too well learned. And as we haue our Apostle Paul for a notable example herein to imitate, so haue we Mo∣s••s, and the Prophets, and other of the Apostles likewise. In Moses, the Passeouer, the heauenly Manna, the Rocke in the wildernesse, the brasen serpent, those manifold ceremonies, and sacrifices of the law; what were they else but so many re∣petitions as it were, and ingemminations of one and the same lesson to bee learned by the Iewes touching Christ Iesus that lambe of God, whom alone they did all prefigure? looke likewise into all the Prophets, and see what all of them say in all their prophecies, and what each of them say in their seuerall prophecies. Doe not all the Prophets in all their pro∣phecies beat wonderfully much vpon these two points, the cursed idolatrie of the Iewes, and their vaine confidence in man and in the arme of flesh? And doe not each of them in their seuerall prophecies, Esay in his prophecie, Ieremie in his prophecie &c. very often and much beare vpon these very points, vrging them and pressing them sometimes by threat∣nings, and sometimes by promises, as if they would neuer giue ouer till they should beate the consideration of these things into their braines. I haue protested (saith the Lord by

his Prophet) vnto your fathers when I brought them vp out of the land of Egipt vnto this day, rising earely and protesting, saying, obey my voice: neuerthelesse they would not obey, nor incline their eare &c. And againe by the same Prophet hee saith, I haue sent vnto you all my seruants the Prophets, rising vp earely and sen∣ding them, saying, returne now euery man from his euill way, and amend your workes, and goe not after other Gods to serue them, and yee shall dwell in the land which I haue giuen vnto you, and to your fathers, but yee would not incline your eare, nor obey me. Where∣by it doth appeare that all the Lord his seruants, euen all his Prophets were sent alwaies almost with one lesson vnto the re∣bellious people of the Iewes. So likewise the Apostle Peter, Though (saith he) yee haue knowledge, and be stablished in the pre∣sent truth, he meaneth the truth which he then presently deli∣uered vnto them, yet (saith he) I will not be negligent to put you alwaies in remembrance of these things, he meaneth the same things whereof then he put them in minde. Whereby he sig∣nifieth that men euen well grounded and well stablished in the truth cannot bee too often told, and too much put in minde of such things as are good and profitable for their vse and instruction. Haue we such patternes as Moses, and the Prophets, and the Apostles for imitation in this point? Let vs then, when we fall vpon a point good and profitable for them that heare vs, let vs I say, presse it, and beate vpon it, let vs come to it againe and againe, and let vs not giue it ouer, till we haue made (if it be possible) some impression of it.

Yea but this will be too too tedious and wearisome vnto our auditorie, so often to be plodding vpon one thing, so much to be pressing the same thing be it neuer so good. They must be delighted with variety, and great diuersitie of matter, or else they will be quickly weary in hearing of vs. Here it is indeede: so dainty are the eares of our auditorie that they cannot away with it to heare the same things so often. They must haue nouelties, they must haue varietie of matter though when they haue heard they cannot make any account of that they haue heard. Yea to such daintinesse is our auditorie growne, that if we feede them onely with Manna, onely with the holy word of life, the heauenly foode of our soules, they

will quickly grow to loath it, and to long and greedily to lust after such fish and flesh as they were wont to haue euen in Egipt, nay if they may haue but cucumbers, and pepons, and leekes, and onyons, and garlike such as they had in Egipt, they had rather haue it then still to feede vpon this dry Man∣na. So irkesome are the same things vnto our auditorie, be they neuer so good, and so desirous are they to heare diuers things, though nothing so good and profitable vnto them. In regard therefore of them we must not so often speake of the same things, because they like it not, as not either needfull, or not profitable for them. Heare then (I beseech you) what our holy Apostle saith for your instruction in this point. For you (saith he) it is a sure thing, a safe and good course for you, that yee be often told of the same things. See then the odds betweene your conceit, and the Apostle his resolution. To heare often of the same things is a tedious thing to you: but the Apostle thinketh it a very sure and safe thing for you. You must all∣waies haue variety and that yee thinke best for you: but the Apostle thinketh it good for you to be often put in minde of the same things. The reasons why it is good for you often to heare the same things are these. 1. By hearing the same things often your dull and vnexpert vnderstandings are much holpen: For thus the things which happily at the first seemed hard to be vnderstood, and which you were not able to com∣prehend and conceiue do afterwards become plaine and easie vnto you. And this is the reason why sometimes we do so long stand a teaching the same lesson vnto them that are yong cholers in the doctrine of faith, and inexpert in the word of righteousnesse. 2 By hearing the same things often you are stirred vp both vnto greater carefullnesse, and likewise vnto greater warinesse then otherwise happily yee would. For if the things be such as you should learne and follow after, yee ••ill quickly see that they much concerne you, because they are so often beaten vpon, and therefore yee will be carefull to lay them vp in your hearts, and to practise them in your liues. And this was the reason why the Apostle Peter was so dili∣gent to put them (vnto whom he wrote) in minde of the ••••me thi••••s, euen that the more diligent they saw him to put

them in minde of the same things, they might be the more carefull to harken to those things whereof he so often put them in minde. Againe if the things be such as you should beware and auoide, this often speaking of them will make you the more warie of them, because yee will easily coniecture that surely the danger is great when the caueats are so often and so carefully giuen. And this was the reason why our Apostle first when he was with them by word of mouth, and now againe by writing ceased not to warne the Philippians of false teachers, euen that the more carefull they saw the Apo∣stle 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 dainti∣nesse 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 ne∣cessarie moment and behoofe for you, let it not be tedious vn∣to 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 sugge∣sted, 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, after∣wards 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 profita∣ble, 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 far∣ther 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 follow∣eth, 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 cu∣stome. 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. greedy dogges which could neuer haue enough. 3. In respect of their absurdnesse, because as the dogge returneth to his vo∣mit, 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 vn∣to saluation, and ioyning them with Christ as workers toge∣ther 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, saying as it is in the Actes, Except yee be circumcised after the manner of Moses ye cannot be saued. 2. Because by vr∣ging circumcision they did indeed cut the seamlesse coate of Christ, and rent the vnitie of the Church, which had now re∣ceiued the circumcision of Christ through baptisme, and had left off that ceremonie of the law. 3. Because by vrging cir∣cumcision 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 cir∣cumcision of Christ. Thus the Apostle vpon these cau∣ses and respects noteth those false Teachers which were crept in amongst the Philippians, and of these hee warneth them a∣gaine 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 ge∣nerall, that they should beware of false Teachers. Whence I obserue that not Clergie men alone, as they call them, but e∣uen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their Teachers & Prea∣chers 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 regi∣stred to the perpetuall commendation of the men of Berea, that they searched the Scriptures to trie whether those things which Paul preached vnto them were so as he preached. For they hauing receiued the Scriptures in credit before, were so to accept of those things which Paul preached vnto them if they were consonant to the holy Scriptures, according to that of the same Apostle, If any man preach vnto you otherwise then that ye haue receiued, let him be accursed; then that ye haue re∣ceiued, 1. Then that which God had promised before by his Prophets in the holy Scriptures, as the same Apostle speak∣eth. And as the men of Berea did, so wee read he willed the Thessalonians to doe, where he said vnto them, trie all things, and keepe that which is good: where it is plaine by vers. 12. that he speaketh not onely to the Pastors, but also to the flocke. So the Apostle Iohn in his Epistle vnto the faithfull dispersed Iewes saith, dearely beloued, belieue not euery spirit, but trie the spirits whether they are of God: for many false Prophets are gone out into the world. Where the Apostle deliuereth a generall doctrine that concerneth euery one of the faithfull as he will auoide the seducing and deceits of false Teachers, which is that euery man should trie by such rules as the Scripture set∣teth downe who is a true or false Teacher, which is true or false doctrine. And therfore we see that the Apostle rebuketh the Galathians very sharpely, because they had giuen place vn∣to false Apostles which corrupted the pure doctrin of Christ, and had suffered themselues to be seduced by them. By which his sharpe reproofe of them, hee plainely sheweth that they should haue tried and examined the doctrine which those false Apostles brought by that which he had taught them, and so reiected that which was not agreeable vnto wholesome do∣ctrine. And what else meane those often admonitions in the Prophets vnto all the Iewes to beware of false Prophets: heare not, saith Ieremy, the words of the Prophets that prophecie vnto you, and teach you vanitie: they speake the vision out of their owne

heart, and not out of the mouth of the Lord, heare them not. How then? what is to be done? Esay telleth thee: To the law, and to the testimonie: if they speake not according to this word, it is because there is no light in them. This then is to be done, when the false Prophets and Teachers speake vnto you heare them not, so as to rest on what they say, but so heare them as that yee exa∣mine them by the law and by the testimonie; and if they speake not according to this word surely they haue no know∣ledge, but are blinde leaders of them, and so account of them. Thus then both by the commendable example of the men of Berea, and by the precept of the Apostles, Iohn, and our A∣postles, and by the sharpe reproofe of the Galathians, and by the warrant of the Prophets, it doth and may appeare that e∣uen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their teachers doctrine be true, and so to reiect whatsoeuer they finde not agreeable to the Scriptures.

Yea but it will be said, that this were to make the sheepe iudges of their shepheards, and the people to controll their Ministers. No, not so: but the people must heart their Mi∣nisters, and obey them, and be ordered by them, which they will the more cheerefully doe, when by searching the Scrip∣tures they shall finde their Minister and Teachers doctrine to be the doctrine of the holy Ghost, and not the inuention or tradition of men. If the teachers bring not the truth thus their errors will indeed be descried, and no reason that when they bring not the truth their doctrine should be receiued as sound and good. But if they bring the truth, by this search of the scriptures the truth which they bring is with the greater lacritie reuerenced and embraced, and themselues the more honoured and esteemed. Learne ye then, men and brethren, to make this vse of this doctrine: 1. To beware of such as teach you otherwise then now we haue taught you. Beware of such as will tell you that yee are not to meddle with the sense of the Scripture, or to iudge of such doctrine as ye heare whether it be true or false, but yee are onely to trie the spirits by taking knowledge of them to whom God hath giuen the gift of discerning spirits, and by obeying the Church, to

whom Christ hath giuen the spirit of truth, and this Church, say they, is the Church of Rome. By this that ye haue heard ye see that such are false Teachers deceiuing and being deceiu¦ed. 2. Learne hence to be diligent in re••ding, and in hearing the Scriptures, that so ye may be able to trie the spirits. In the Scriptures, as saith our Sauiour, wee thinke to haue eternall life; and by meditating therein wee shall easily skill of those that would lead vs out of the right way that guideth to eternall life. Let vs therefore exercise our selues in the doctrine of the Gospell of Iesus Christ which we haue receiued, and let vs marke them diligently which cause diuision and offences con∣trarie to the doctrine which we haue learned, and let vs auoid them, yea if any come vnto vs and bring not this doctrine, let vs not receiue him, nor bid him God speede, let vs haue no familiarity with him, but let vs abandon all fellowshippe with him.

The 2. thing which here I note, is the Apostles often ite∣ration of this caueat vnto the Philippians, admonishing them aga••ne and againe, euen three times to beware of false Tea∣chers. Whence we may obserue how needfull a matter it is for vs to take heed of false Teachers, which seeke to seduce vs from that doctrine which wee haue learned in the Gospell of Christ Iesus. Which thing as this often iteration of this caueat may confirme vnto vs, so this circumstance also euen in this matter, that the Apostle hauing often before by word of mouth warned them of false Teachers, yet aduentured the reproofe if they should blame him for warning them againe by writing. Againe, when our Apostle tooke his last farewell of seeing the Ephesians any more, how carefully did he warne them of false Teachers? Take heede, saith hee, vnto your selues &c. For I know this, that after my departing shall grieuous wolues &c. Therefore watch and remember that by the space of three yeares I ceased not to warne euery one both night and day with teares. He beginnes with, take heede vnto your selues; hee ends with, watch and remember &c. as if this taking heede of false Teachers were a thing most needfull for them to be diligent in. And our Sauiour Christ, Take heed and beware of the leauen of the Pharises, and of the leauen of Herod. Where willing his

Disciples to beware of the contagious doctrine of those that laboured to subuert his Gospell, the word of our saluation, he satisfieth not himselfe with saying take heede, or, beware, but for the better impression of his caueat he ioyneth both toge∣ther, and saith, take heede and beware. In which places the very carefull admonitions of our Sauiour Christ, and of our Apostle, expressed by so many ingeminations, sometimes of beware, beware, beware; some times of take heed, watch, and remember; sometimes of take heede and beware doe most euidently shew what a needfull thing it is for vs to take dili∣gent heede of false Teachers, least any of vs bee seduced by their inticing speeches from that doctrine which wee haue learned in the Gospell of Christ Iesus. And sure it is a thing no lesse needfull for vs now then at any time heretofore it hath been to beware of false Teachers. For haue we not now many euery where which creepe into houses, and lead captiue simple women laden with sinnes, and led with diuers lusts? haue we not now many euery where which compasse sea and land to make one of their profession, so to make him twofold more the childe of hell then they themselues are? haue we not now many euery where by whom the way of truth is euill spoken of, and such as with fained words would make marchandize of your soules? haue we not now men arising euen of our owne selues, and speaking peruerse things to draw disciples after them? yes, my brethren, Rome and Rhemes sweare many, and send them vnto vs as to draw vs from our allegiance vnto our So∣ueraigne, so to corrupt our sincere mindes with their poyso∣ned doctrines. And these wander vp and downe secretly and in corners, speaking euill of the way of truth, and leading back againe as many as they can vnto the abominations of Egipt. Againe others there are arising of our selues, who whether se∣duced by others, or through malecontentednesse, or by the iust iudgement of God blinded that they cannot see the light, or howsoeuer else bewitched; but many others are euen ari∣sing of our selues who priuily sow cursed tares in this field of the Lord, who first closely slaunder the truth, and the most godly and Christian professors thereof, and then afterward closing in farther with you, draw you on by little and little till

at length be drunke with the cuppe of their fornications. Ma∣ny such, I say, there are amongst vs, and therefore very need∣full it is for vs to take heed and beware of them.

Yea, but how shall we know them? they professe Christ, and the same Apostolique Creed with vs, they admit the Ca∣nonicall Scriptures as we doe, they say they condemne idola∣trie and superstition as we doe, how then shall we know them? They come indeed in sheepes clothing, but inwardly they are rauening wolues, by their fruits yee shall know them. They may well be called, as these false Teachers among the Philip∣pians, dogs, euill workers, the concision. For my 3. note therefore and obseruation from these words, I will briefly hence gather certaine notes whereby yee may know and dis∣cerne false Teachers.

LECTƲRE L.

PHILIP. 3. Vers. 2.3.

Beware of Dogges, beware of euill workers, beware of the concision. For we are the circumcision, which worship God in the spirit &c.

IN this exhortation or caueat, in that the Apostle noteth these false Teachers which were crept in amongst the Phi∣lippians by the name of dogs, of euill workers, and of the concision. I ob∣serue certaine notes whereby to descry and discerne false Teachers, euen such as it is very needefull for vs to take heede of, and to beware.

1. Therefore it is a note of false Teachers euer like dogs to be barking and snarling against the truth, and against the professors thereof. For this they take of dogs, euen vpon no reason to be barking, and they thinke the field halfe wonne if they can fasten any slaunder vpon the truth, or vpon those

that haue beene or are chiefe professors thereof. If this in this place of our Apostle be not happily enough to satisfie some touching this note of false Teachers, the Apostle Peter also giueth the very same note of false Teachers, where hee saith, That as bruit beasts led with sensualitie, and made to be taken and destroyed, they speake euill of those things which they know not, euen of the way of truth which they know not, and of the Prof••ssors there∣of whom they cannot brooke. Such were those false Teachers that troubled the Church of Corinth, both calling into doubt a chiefe article of our faith, the resurrection of the dead, and likewise speaking very contemptibly of the Apostle Paul him∣selfe, traducing him vnto the people as one rude in speech, and one that had no gifts of knowledge or of wisedome, as we may plainely see by his first Epistle to the Corinthians. Marke then I beseech you who now at this day they are that speake euill of the way of truth, and of the Professors thereof. Who are they now that tell you that the Scripture conteineth not all thing•• necessarie to be belieued to saluation? that tell you that the holy Scriptures, though truely translated into vulgar tongues, may not be read indifferently of all men, for feare of great harme that may ensue thereupon? Who are they now that tell you that the reading of the Scriptures is the very b••ne of religion, and vertue, and good life among vs? Do not these speake euill of the way of truth, euen of the holy word of truth? Againe who are they now that fill their mouthes with as bitter words and odious speeches as out of their mali∣cious hearts they can against Luther, Caluin, Martyn, Beza, and the like? Who are they now that speake so contemptibly against the Ministers of the Gospell, as that they fill your eares with all mannes of euill sayings against them? Whoso∣euer euer they be that thus speake euill of the truth, and of the Professors thereof, they haue a marke of false Teachers. Marke them therefore diligently, and beware, and take heede of them.

A second note of false teachers it is, like dogges principally to respect their bellies, and more to serue their owne bellies then the Lord Iesus Christ: for this they take of dogges, to be so rauenous and greedie for the bellie, as that through coue∣tousnesse

with fained words they make merchandise of mens soules. This note of false teachers our Apostle also giues in the epistle to the Romans, here hauing exhorted the Romans to beware of false Apostles and Teachers, he giueth them this note to know them by: They that are such, saith he, serue not the Lord Iesus Christ, but their owne bellies, and with faire speech and flattering deceiue the hearts of the simple. They serue their owne bellies, that is, they seeke their owne gaine, and respect their owne aduantage in their profession of religion. And the Apostle Peter likewise giues the same note of them, where he saith that they haue hearts exercised with couetousnesse, 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, that they were gree∣die 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 wi∣dowes houses? that for such or such lands, such or such summes of money, such or such releefe vnto such or such pla∣ces, 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 god••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 Fred••∣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 marchan∣dise 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, or else wee cannot be saued: but ye•• by grace are wee saued through faith, 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 sa∣ued, is a note of false teachers. Which thing also our Apostle witnesseth in another place, 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 a••e ••hey now that tell you that together with Christ good workes must be ioyned, as workers together with him of our iust••fi¦cation 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 traditi∣ons of men. Our Sauiour noteth it in the enuious man, that he sowed tares among the wheat: 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 do∣ctrines the commandements of men. Whereupon our Saui∣our told them that they worshipped him in vaine. Marke then who now at this day doe thus resemble vnfaithfull work∣men 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. Be∣ware 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 con∣cision, 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, 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, that the house of Cloe a vertuous and zealous woman aduertised the Apostle thereof. Marke then who now at this day they are that cause diuision and offences in the Church. Who are they now that labour and plot, and cast all the wayes they can deuise to set vs all euery way by the eares together? Who are they now that cast seditious libels amongst vs, whereby to s••irre vs vp vnto all practises of hosti∣litie 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? Who∣soeuer they be that doe so, they haue a marke of false tea∣chers. 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 tea∣chers the Apostle Peter giues, where hee saith of them that they speake swelling words of vanitie. 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 natu∣rally 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 pa••t descrie them; and those that are branded with any of these markes, take heed of them: for howsoeuer hap∣pily some may be branded with some one of these markes, who yet will winde himselfe out of the number of false tea∣chers, 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 no••es doe fall most iustly. They will, I know, tell you that they loue the truth, that they abhorre idolatrie, that they em∣brace the Apostolike faith, that with all reuerence they re∣ceiue 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 mar∣chandise of your soules. Beware of such workers as make their workes ioynt-workers with Christ of out saluation: and be∣ware 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 conci∣sion in renting the vnitie of the Church, and in causing diui∣sion 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 no∣thing belong vnto them. And let these things suffice to bee noted from this exhortation or caueat. Now followeth a par∣ticular 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 con∣cision, 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 there∣in: but rather they are the concision, and wee are the circum∣cision, the true circumcision. Now this hee proueth thus: Wee worship God in the spirit, therefore wee are the circum∣cision. And againe, that they worship God in the spirit hee proueth thus: Wee reioyce in Christ Iesus, and haue no con∣fidence in the flesh; therefore wee worship God in the spirit. So that the connexion of the points is this: They are the con∣cision, 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 Apo∣stles which were among the Philippians, and which gloried in their circumcision, were the concision, and not the circum∣cision,

by an argument drawne from the nature of true cir∣cumcision, 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 circum∣cision. There is then (as the Apostle shewes) a twofold cir∣cumcision; one outward in the flesh, which was a cutting of the foreskin of the flesh, instituted by God for a signe of the couenant which was made betweene him and Abraham: another of the heart, in the spirit, which is a cutting of from the heart of all carnall affections, whereby we might be hinde∣red in the spirituall seruice of God, and in our reioycing in Iesus Christ, whereof Moses maketh mention where he saith, The Lord thy God will circumcise thine heart, and the heart of thy seede, that thou mayest loue the Lord thy God with all thy heart, and with all thy soule, that thou mayest liue. That carnall circumci∣sion was that wherein the false Apostles gloried, and of which they told the Philippians, that except they were so circumcised they could not be saued. But that being a ceremonie, which when Christ came was abolished, the Apostle saith plainely, that that is no circumcision which is outward in the flesh: nay he saith farther vnto the Galathians, that if they be circumcised Christ shall profit them nothing. And therefore the Apostle calleth them the concision, because they cut and rent the peace of the Church by vrging that as necessarie to saluation, which was abolished, and was now not onely vnprofitable but hurtfull. The other circumcision which is of the heart, in the spirit, made without hands, by putting of the sinfull bodie of the flesh through the circumcision of Christ, that is he circumcision wherein the Apostle glorieth, and saith, we are the circumcision, .i. we are circumcised with the true cir∣cumcision, that which is outward in the flesh being no circum∣cision. Againe, where it is added, which worship God in the spirit; by worshipping God in the spirit, he meaneth the spiri∣tuall

worshipping of God: as if he should haue said, we are the circumcision which worship God spiritually, not after the outward ceremonies of the law, but in the spirit of our minde lifting vp our soules vnto him, and reioycing in his holy name. Againe, where hee saith, that they reioyce in Iesus Christ, and haue no confidence in the flesh, he opposeth the one against the other, and both signifieth that the confidence of their saluation is onely in Christ Iesus, not in any outward thing, either circumcision of the flesh, or what outward thing else soeuer, and withall implieth t••at they that haue confi∣dence in the circumcision of the flesh, or in any outward thing whatsoeuer, and not onely in Christ Iesus, they indeede reioyce not in Christ Iesus as in the borne of their saluation. It is then in briefe as if the Apostle should thus haue said: I haue warned you to beware of the concision, and doe yee beware of the concision. The reason is: for they who glory that they are the circumcision are not the circumcision, but the concision, and we are the circumcision, we are circumcised with the true circumcision, we I say which worship God not after the outward ceremonies of the law, but in the spirit, and in truth, and which renouncing all confidence of our saluation in the flesh, or in any outword thing, doe onely reioyce in Christ Iesus as in the horne of our saluation. Thus yee see the purpose of the Apostle in this place, what he proueth, how he proueth it, and the meaning of the words. Now let vs see what we may obserue hence for our vse and instruction.

1. Here I note the Apostle his elegant allusion betweene concision and circumcision, where he calleth himselfe and the Philippians the circumcision, and the false teachers the conci∣sion, by way of allusion vnto circumcision whe••eof they boa∣sted in vaine. The like allusions we haue diuers times in holy scriptures, as in Esay; The Lord (saith the Prophet) looked for iudgement, but behold oppression; the allusion is plaine in the Hebrue betweene mishpat & m••shpach: and againe, for righte∣ousnesse, but behold a crying, where the allusion is as plaine be∣tweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Also in the new Testament, as in the Epistle to the Romanes, where it is said, I say vnto you that no man vnderstand aboue that which is meete to vnderstand, but

that euery man vnderstand according to sobriety, where in the ori∣ginall the allusion is notable betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diuers the like might be produced both out of the old Testament and likewise the new: but let these for this time suffice. Hence I make this obseruation, that it is not vnlawfull for the Ministers and teachers of the word some∣times to vse allusions, and elegancies of speech: for we see that the Holy Ghost by vsing them sometimes hath sanctified the vse of them. But yet great moderation and discretion is to be vsed therein, lest if we grow to take too great a felicitie and pleasure therein, we fall into such a ryming vaine and cu∣rious affectation as is vnbeseeming the maiestie of the word, and the grauitie of the Minister of the word. That rule of the Apostle is by vs diligently to be kept, that no iesting, or vaine, or light, or foolish speech proceede cut of our mouthes, but only that which is good to the vse of edifying, that it may minister grace vnto the hearers. From this obseruation yee for your vse may learne, not hastily to iudge, or presently to condemne such Ministers and Preachers of the word as sometimes vse allusi∣ons, and other elegancies of speech: for yee see the Holy Ghost doth not altogether auoide them. And albeit ordina∣rily the most plaine and the most familiar forme of words be farre the best for you, and the most to be accepted by you, yet sometimes such an allusion, or such an elegancie of speech so graceth the speech, as that both it best liketh you, and likewise maketh the best impression in you. In a word, both in the speaker moderation is required that such allusions or elegan∣cies be not too often vsed, and in the hearer likewise iudge∣ment is required, that such allusions or elegancies be not too rashly condemned.

2. It is to be noted that the Apostle saith, for we are the circumcision. For thereby both the Apostle denieth that cir∣cumcision which is made with hands, and which is outward in the flesh to be truely circumcision: and likewise affirmeth that spirituall circumcision: which is made without hands by the spirit in the heart by purging thence all euill affections to be truely circumcision; so that not they which are circumci∣sed with carnall circumcision are the circumcision, but they

onely which are circumcised with spirituall circumcision are the circumcision. Whence first I obserue, that as all other ceremonies and sacrifices of the law, so likewise the circumci∣sion of the flesh had then an end when Christ came in the flesh, so that the vse of them afterwards was not onely vnprofita∣ble, but hurtfull. For albeit it be said both of circumcision and of other ceremonies, and sacrifices of the law that they were to continue for euer, yet that is so to be vnderstood as that the terme of their continuance was Christ his comming in the flesh: for they being onely shadowes of good things to come, when Christ which was the bodie figured by those shadowes came they had an end, and were abolished, as the Apostle shewes at large in the Epistle to the Hebrues. And albeit there were not wanting both of the Iewes, and of the Ebionits and Cerinthians that in the Apostles time ioyned circumcision with Christ, and vrged it as necessarie to saluation, yet we see that the Apostles thought it not meete to burden the Gentiles with circumcision, or with the law: nay the Apostle plainely tel∣leth the Galathians, that if they be circumcised Christ shall profit them nothing: and againe, that whosoeuer are iustified by the law they are fallen from grace. In both which places the Apostle shewes that to ioyne with Christ circumcision, or the law, as things necessarie to saluation is not onely vnprofitable, but also hurtfull. Yea now that Christ Iesus is come in the flesh, in him neither circumcision auaileth any thing, nor vncircumcision, but onely a new creature, regenerated by faith which worketh by loue.

Yea but here the question happily will be asked touching circumcision, why it was abolished, seeing it was a seale of the righteousnesse of faith, as the Apostle witnesseth. If it had beene a seale of the righteousnesse of the law, it might very well haue beene thought that when the claime of righteous∣nesse by the law ceased, then the seale thereof should likewise be abolished. But being the seale of the righteousnes of faith, it may seeme that the righteousnesse of faith remayning the seale thereof should not be abolished. I answer, 1. out of the Apostle, that he doth not simply say, that circumcision was a seale of the righteousnesse of faith, but of the righteousnesse

of the faith which Abraham had when he was vncircumcised. Now what was the righteousnesse of his faith? Surely other then that which is now our righteousnesse of faith. For vnto vs it is accounted for righteousnesse that we beleeue in Iesus Christ already come in the flesh, and this is our righteousnesse of faith. But vnto him it was accounted for righteousnesse that hee beleeued in the promised seede which should after∣wards come in the flesh, and this was his righteousnesse of faith. Right therefore it was that when the promised seede which he beleeued came in the flesh, the seale of this righte∣ousnesse of his faith should be abolished; euen as the seales also of the righteousnesse of our faith shall be abolished at his second comming vnto iudgement, when all things shall be accomplished, and we shall see him face to face, euen as he is. Againe, vnto the very question it selfe, why circumcision was abolished, I answer that it was most needfull, because euery man that is circumcised, is bound (as saith the Apostle) to keepe the whole law. Wherevpon else where the Apostle calls cir∣cumcision a bondage, in which bondage they were kept vntill faith came. But when the fulnes of time was come, God sent forth his Sonne made of a woman, & made vnder the law, that he might redeeme all which were vnder the law: and he tooke all the cere∣monies and rites that were against vs out of the way, and fast¦ned them on his crosse. Thus then yee see the abolishing as of all the ceremonies, & rites, & sacrifices of the law, so of carnall circumcision after that faith came, that is, after that we began to beleeue in Christ Iesus manifested in the flesh. I know not whether I speake so plainely of these things as that ye do con∣ceiue me, neither know I how to speake more plainely. Con∣sider how they arise from the place we now handle, and they will be so much the more easie to be vnderstood.

If now yee aske me whether circumcision be quite and vtterly now abolished, so that nothing thereof remaineth? I answer that the ceremonie of the circumcision of the flesh is vtterly abolished, so that nothing of the ceremonie now re∣maineth: But that which was morally signified thereby, to ••it, regeneration, and the circumcision of the heart from all euill and wicked affections, that is that which when the cere∣monie

was in vse was most accepted, and that still remaineth: and this is that which I should now secondly haue obserued from these words, if the time had giuen leaue.

LECTƲRE LI.

PHILIP. 3. Vers. 3.

For we are the circumcision, which worship God in the spirit, and reioyce in Christ Iesus, and haue no confidence in the flesh.

IF now againe yee aske mee whether Cir∣cumcision be quite and vtterly so aboli∣shed as that nothing thereof remaineth? I answer that the circumcision of the flesh is quite and vtterly abolished, so that since faith came, that is, since we began to be∣leeue in Christ manifested in the flesh, iu∣stified in the spirit, and receiued vp into glory, nothing at all of that ceremonie remaineth. But euen then when the cere∣monie was in vse, both this and likewise all other ceremonies of the law had besides the ceremonie a morall vse and signifi∣cation vnto that people of the Iewes, which was farre and in∣comparably more accepted with God then was the ceremonie it selfe whatsoeuer it was. This we may plainely see and per∣ceiue by those manifold increpations so often vsed in the wri∣tings of the Prophets, when obseruing the ceremonie com∣manded, the Iewes neglected that morall vse thereof which they should especially haue regarded. I am full (saith the Lord) of the burnt offering of rammes, and of the fat of fed beasts; and I desire not the bloud of bullockes, nor of lambes, nor of goates. Bring no mo oblations in vaine, incense is an abomination to me &c. Againe, in another place he saith, I hate and abhorre your feast daies, and I will not smell in your solemne assemblies: though yee

offer me burnt offerings, and meat offerings I will not accept them, neither will I regard the peace offerings of your fat beasts. What then? Did not the Lord desire the bloud of bullockes, nor of lambes, nor of goates? Did he not regard burnt offerings, peace offerings, and meat offerings? Were the sabboths, and new moones, and feast daies such things as in which he tooke no pleasure at all? No doubt but the Lord had commanded all these things whereof the Prophets here speake, in his law giuen by the hand of Moses, as might easily be proued out of the bookes of Numbers, and Leuiticus. And this was it that the hypocriticall Iewes stood vpon with the Prophets, saying, that they kept the law of God duely because they obserued the outward ceremonies & sacrifices commanded in the law. But this was that that the Lord by his Prophets reproued in them, that they neglected that morall vse of those things which they should principally haue regarded. They staied themselues in the outward worship of God, and looked not vnto the inward worship of him; they obserued the naked ce∣remonie, but they regarded not mercy and iudgement, piety and obedience, faith and repentance. These things they should haue done, and not haue left the other vndone. The ceremonie should not haue beene neglected by them, but that inward and more holy worship wherevnto by the ceremonie they were led should haue been principally regarded by them. For in this the Lord had more pleasure then in all burnt offe∣rings and sacrifices what soeuer: as it iS sayd, to obey is better then sacrifice, and to hearken is better then the fat of Rams. And againe the Lord saith by his Prophet, I desired mercy and not sacrifice, and the knowledge of God more then burnt offerings. Thus then it is plaine, both that the outward ceremonies had a mo∣rall and more spirituall vse, and likewise that this was more ac∣cepted with God, euen then when the ceremonie was in vse, then was the ceremonie though commanded.

Now as it was in other ceremonies of the law, so was it in this circumcision of the flesh, that it had a morall vse and sig∣nification, the regard whereof was farre more accepted with God then was the obseruation of the ceremonie it selfe. The morall vse and signification thereof was, to put them in minde

of the circumcision of the heart, that thence they might purge all wicked and carnall affections, such as any way were like to crosse and hinder their spirituall seruice and worship of God. And as in other ceremonies, when the ceremonie was aboli∣shed yet the morall vse thereof still remained, so likewise in this, when the outward circumcision of the flesh was aboli∣shed, yet the inward circumcision of the heart which was mo∣rally signified by the outward ceremonie still remained; so that as they then were, so still wee are to circumcise the fore-skinnes of our hearts, by cutting away from thence all carnall affections, and vngodly lusts which fight against the soule. And this was that circumcision wherein our Apostle gloried, when he said, we are the circumcision.

Hence then 3. I obserue what that circumcision is which yet remaineth, and wherein we may and ought to glorie and reioice. The circumcision which yet remaineth, if yee will haue it in one word, is our regeneration, the washing of the new birth, and the renuing of the holy Ghost, as the Apostle speakes. If ye would haue a larger description of it, it is, as this place of our Apostle maketh manifest, a cutting away from the heart of all carnall affections, whereby wee might be hindred in the spirituall seruice of God, and in our reioycing in Christ Iesus, so that being thus circumcised wee worship God in the spirit, and reioice in Christ Iesus, and haue no confidence in the flesh, or in any outward thing whatsoeuer. This is most commonly called the circumcision of the heart; both by Mo∣ses where he saith, Circumcise the fore skinne of your heart, and harden your neckes no more. And by the Prophet Ieremie, where he saith vnto the men of Iudah, and Inhabitants of Ierusalem, Be circumcised to the Lord, and take away the foreskinnes of your hearts: And by our Apostle Paul where he saith, that the cir∣cumcision is of the heart, in the spirit, not in the letter. Neither is it called circumcision of the heart by way of exclusion of cir∣cumcision from other parts of man. For there is also menti∣on of the circumcision of the eares, as where Steuen saith, Yee stifnecked and of vncircumcised hearts, and eares, i. which will not heare when God speakes vnto you: and also of the cir∣cumcision of the lippes, as where Moses said vnto the Lord,

Behold I am of vncircumcised lippes; i. I am not abl•• to speake vnto Pharaoh, being barbarous and rude in speech. There is then not onely circumcision of the heart in the will and vn∣derstanding, when all carnall affections are purged thence, but there is also circumcision of the lippes, when our speech is such as that it ministers grace vnto the hearers; and also cir∣cumcision of the eares, when wee open our eares vnto the Lord speaking vnto vs, and willingly and euen greed••ly har∣ken after those things which belong vnto our peace. But yet commonly I thinke both these are comprehended in the cir∣cumcision of the heart, so that by the circumcision of the heart, the circumcision of the eares, and of the lippes likewise is vnderstood. It is called also spirituall circumcision, because it is made without hands, by the spirit of almightie God, as witnesseth Moses, where he saith, the Lord thy God will circum∣cise thine heart, and the heart of thy seede, that thou maiest loue the Lord thy God with all thine heart, and with all thy soule, that thou maist liue. Whereupon the Apostle saith, that the praise of it is not of men, but of God. It is called also by the Apostle, the circumcision of Christ, because made by the spirit of Christ, which doth illuminate our vuderstanding, renue our will, san∣ctifie our affections, and worke in vs all holy desires to die vn∣to sinne, and to liue vnto God in righteousnesse and true ho∣linesse. This circumcision then of Christ, this circumcision of the heart, this spirituall circumcision which is made without hands by the finger of the spirit, illuminating our vnderstan∣dings, renuing our wills, purging our carnall affections, cru∣cifying in vs the old man, and quickning vs in our inner man, in the spirit of our minde, this is the true circumcision, and this is that circumcision wherewith the Apostle reioyced that he was circumcised, and vnlesse wee be circumcised with this circumcision we haue no cause of reioicing. For that which the Apostle saith of carnall circumcision, If ye be circumcised Christ shall profit you nothing, is quite otherwise in this spiritu¦all circumcision. For vnlesse wee be thus circumcised Christ shall profit vs nothing; according to that of our Sauiour, Ex∣cept a man be borne of water and of the spirit, hee cannot enter into the kingdome of God: Except a man be borne of water and of

the spirit, i. vnlesse he be borne againe by the spirit, vnlesse he be circumcised with the circumcision of Christ by putting off the sinfull body of the flesh, and becomming a new creature, he cannot enter into the kingdome of God, he hath no por∣tion among the sonnes of God. So that that holdeth still, if we be not circumcised we belong not to the couenant. But if we be circumcised with this circumcision of Christ, then may we reioice, knowing that we are the sonnes of God, and par∣takers of the couenant of promise. Then looke what was the preferment of the Iew aboue all other people, that is our pre∣ferment aboue the sonnes of men, and looke what was the profit of circumcision vnto the Iewe, that and more is the profit of circumcision vnto vs. For thus we are the circumci∣sion, and not they, we are that peculiar people of the Iewes, and not they, inasmuch as now he is not a Iew which is one out∣ward, neither now is that circumcision which is outward in the flesh, but he is a Iew which is one within, and the circumcision is of the heart in the spirit, not in the letter, whose praise is not of men, but of God.

Let this, men and brethren, teach vs to descend into our selues and see whether we bee circumcised or vncircumcised, whether we can with the Apostle truely say, that wee are the circumcision, that we are circumcised with the true circumcision. Do we worship the Lord in the spirit with holy worshippe not af∣ter the foolish fancies of mans braine? Do we reioyce in Christ Iesus as in the horne of our saluation, and renounce all confi∣dence in all outward things whatsoeuer? Are our vnderstan∣dings instructed in the things which are spiritually discerned? Are our affections enclined to the rule of Gods spirit? Are our desires bent to the things that belong vnto our peace? Are we purged from all carnall affections, and vngodly desires? Are our lippes faine when we sing vnto our God? and are our tongues glad when we talke of his righteousnesse and saluati∣on? Doe we refraine our feete from euery euill path? and doe we giue our members as weapons of righteousnesse vnto God to serue him in righteousnesse and in holinesse? If the spirit do witnesse those things vnto our spirits, then let vs know that we are circumcised with the true circumcision, so that wee may

say with the Apostle, We are the circumcision. For this is the worke of the spirit thus to consecrate vs to his holy worship, thus to settle our reioycing on Christ Iesus, and on him alone, thus to teach vs his will, thus to sanctifie our desires, thus to purge and cleanse vs from inordinate affections, thus to make vs vessells holy vnto the Lord, and thus to guide our feete in to the way of peace. And working thus in vs he doth circum∣cise vs with circumcision made without hands making vs ne creatures. But if we worshippe the Lord, so that we bowe both to him and Baal, if we trust to be saued by our workes, or by any thing but onely by Christ Iesus, and faith in his bloud, if the Gospell be yet hid vnto vs so that we cannot sauour or per¦ceiue the things of the spirit of God, if our affections be so in∣ordinate as that we be full of striefe, enuie, hatred, malice, wrath, contentions, backbitings, whispering, swelling, and discorde, if our desires be so vnbridled as that we runne whol∣ly after the pleasures of the flesh, and neuer minde the things of the spirit; if as yet we will bee euery one more loth then o∣ther to talke of matters of religion, of things belonging to our saluation, of the mercies of God in Christ Iesus, and the like; but will straine no curtesie at all to talke filthily, and vn∣cleanly, and vnseemly, and scoffingly, and irreligiously, if as yet either we will not open our eares to heare the voice of the charmer charme hee neuer so wisely, or else will grinne and gnash our teeth at him that shall roundly knocke at the doore of our hearts to rowse vs out of the dead sleepe of sinne whereinto we are fallen; if I say things stand thus with vs, are we not of vncircumcised hearts, and lippes, and eares? yes my brethren if it be thus whatsoeuer we say, or what shew soeuer we make, yet are we of vncircumcised hearts, lips, and eares. For therefore is our vnderstanding full of darknesse, our will and desires peruerse and crooked, and our affections inordi∣nate, because the Lord by his spirit hath not circumcised our hearts; therefore are our mouthes filled not with talke of such things as belong vnto our peace, but with corrupt communi¦cation, and iesting, and taunting, and profane talking, because the Lord by his spirit hath not circumcised our lippes; and therefore are our eares open vnto euery wicked profanation

of Gods name, and euery bad suggestion of our neighbours, rather then vnto the word of our saluation, because the Lord by his spirit hath not circumcised our eares. In one word, are we and walke we as children of disobedience? it is because the Lord hath not yet regenerated vs by his holy spirit, because we yet are not circumcised with the circumcision of Christ. Let euery man therefore descend into his owne heart, and as he doth finde himselfe, by thus searching his heart, and his reynes to be circumcised, or vncircumcised, so let him thinke himselfe to be receiued into the couenant, or yet to be a stran∣ger from the couenant of promise. And hee that is circum∣cised, let him not gather his vncircumcision: i. as now I ex∣pound it, let him not defile himselfe with the corruptions which are in the world through lust, but hauing escaped from the filthinesse of the world, let him giue his members seruants vnto righteousnesse in holinesse, and worship the Lord with holy worship. But he that hath walked either 40 or 4. yeeres in the wildernesse of this life, and is not yet circumcised, let him know that euen that person that is not circumcised, that man that is not regenerated by the Lord his spirit, euen hee shall be cut off from the Lord his people, and shall haue none inheritance among the Saints of God. Vnto such therefore I say as the Lord by his Prophet saith to the men of Iudah, and to Ierusalem, breake vp the fallow ground of your hearts, and some not among the thornes: be circumcised to the Lord, and take away the fore-skins of your hearts, least the Lord his wrath come foorth like fire, and burne that none can quench it, because of the wicked∣nesse of your inuentions: And with the Prophet Hosea, I say far∣ther, sow to your selues in righteousnesse, reape after the measure of mercie, breake vp your fallow ground: for it is time to seeke the Lord till he come and raine righteousnesse vpon you. Weede out al impiety and wicked affections from your hearts, put off the sinnefull body of the flesh, and be renued in the spirit of your mindes. For this I say vnto you that flesh and bloud cannot inherit the kingdome of God. Blessed and holy is he that hath his part in the first resur∣rection, i. by the power of God his spirit regenerating him, riseth from sinne wherein he was dead vnto newnesse and ho¦linesse of life: for on such the second death hath no power.

And let this suffice to be spoken touching both the carnall, and likewise the spirituall circumcision by occasion of these words, we are the circumcision. It followeth.

Which worshippe God in the spirit] By this and the rest that followes is described, as I told you who are circumcised with spirituall circumcision, euen they which worship God spiri∣tually &c. so that hauing spoken of spirituall circumcision we haue spoken in a generality both of this, and the rest that fol∣lowes. Yet it will not be amisse somewhat more particularly, yet as briefly as we can, to speake by occasion of these words of the spirituall worship of God. There is no people so farre without God in this world, Iewe, or Gentile, Turke, or other, but that both they know there is a God, and likewise thinke they worship him with true worshippe. But how a great many nations and languages should either know the true God, or truely worshippe him, it can scarce be imagined, seeing they want the holy word of life, where alone we both clearly know him, and likewise how to worship him. Nay how should not they most grossely erre touching the true worship of God, see∣ing where the word is there are so many errors touching the true and spirituall worship of God. Witnesse those manifold will-worshippes of God which men haue deuised vnto them∣selues, and for which they haue no warrant at all in the word: such as are forbidding of marriage, and forbidding of meates to some men at all times, and to all men at sometimes vnder pretence of holy religion, and deuout seruice of God. But for our instruction in this point, let vs hence obserue that not only in the spirit of our minde purified by the spirit to serue him in holinesse and in righteousnesse, but that if we will not erre in the performance of true and spirituall worshippe vnto our God, we must proceede by this rule of reioicing in Christ Iesus, inasmuch as by reioycing in Christ Iesus wee worshippe God spiritually. For what is there required in our spirituall worship of God which by our reioycing in Christ Iesus is not performed vnto him? Is it not our spirituall worship of God to loue him, to put our trust in him, to feare him, to pray vn∣to him, to obey him, and to glorifie him both in our bodies, and in our spirits? And are not all these things performed vn∣to

him by our reioycing in Christ Iesus? We reioice in Christ Iesus, knowing that in him we are beloued: and therefore we loue God who we know doth loue vs in Christ Iesus. Againe, we reioice in Christ Iesus, knowing that in him all the promises of God are yea, and Amen; and therefore we belieue in God & put our trust in his name who we know for his sake maketh good all his promises vnto vs. Againe we reioice in Christ Ie∣sus, knowing that by him an atonement and reconciliation is made betweene God and vs: and therfore we feare God whose wrath we know is now appeased towards vs by the mediation of Christ Iesus. Againe, wee reioice in Christ Iesus knowing that by him we may go boldly vnto the throne of grace: and therefore wee poure out our praiers vnto God who wee know giueth vs whatsoeuer wee aske by faith in his name. Againe, wee reioyce in Christ Iesus knowing that through Christ wee are able to doe all things: and therefore wee obey God who wee know strengtheneth vs in Christ to doe all things that hee requireth of vs. Againe, wee reioyce in Christ Ie∣sus knowing that hee is made of God vnto vs wisedome, and righteousnesse, and sanctification, and redemption: and therefore we glorifie GOD both in our bodies and in our spirits, who we know hath giuen vs his sonne, and together with him hath giuen vs all things also. So that through the reioycing which we haue in Christ Iesus we worship God spi∣ritually with all holy worship of loue, of faith, of feare, of praier, of obedience, and of glorifying his name both in our bodies and in our spirits. Yea and whosoeuer hath not this re∣ioycing in Christ Iesus it is impossible that he should worship God with this spirituall and holy worshippe. For how shall hee loue GOD that is not perswaded of the loue of God towards him in Christ Iesus? how shall hee belieue in God and put his trust in his name, that knoweth not that all his promises are yea and Amen, most certaine and sure in Christ Iesus? How shall hee feare God as a dutifull childe that as∣sures not himselfe of his reconciliation with God by the death and intercession of Christ Iesus? How shall hee pray vnto. God in faith that knows not that his praiers shall bee ac∣cepted and heard in Christ Iesus, that offereth our praiers vnto

God, and makes continuall intercession for vs? How shall hee obey God in that which he commands that knowes nor that God in Christ Iesus doth enable him to doe that which hee commandeth? How shall hee glorifie God in his body, or in his spirit, that knowes not what great mercies God hath vouchsafed vnto vs through Christ Iesus? So that vnlesse wee can reioyce in Christ Iesus euen because wee know all these thinges wee cannot possiblie worshippe God with spi∣rituall worshippe.

Will you then, men and brethren, haue a direction for your spirituall worshipping of God? Surely it is needfull, for God is a spirit, and they that worship him, must worship him in spirit and in truth. Let this then be your direction: Reioyce in Christ Iesus; reioyce in him, because yee are beloued in him, and then surely yee will loue God who loues you in Christ Iesus. Reioyce in Christ, because in him all Gods pro∣mises are made good and performed vnto you, and then surely yee will beleeue in God, and put your trust in him, who keepeth promise, and suffereth not his truth to faile for euer. Reioyce in Christ, because by him yee haue receiued the at∣tonement, and then surely yee will feare God, whose wrath was appeased by the reconciliation of Christ Iesus. Reioyce in Christ, because through him your praiers are accepted and heard with God, and then surely ye will powre out your prai∣ers vnto God, who giues you whatsoeuer yee aske in faith in his name. Reioice in Christ, because in him ye are made able to doe all things, and then surely yee will obey God, who strengthneth you in Christ to doe all things. Reioice in Christ, because by him yee are redeemed, and saued, and by the power of his spirit sanctified, and then surely yee will glo∣rifie God both in your bodies, and in your spirits, who with Christ his Sonne giueth you all things both for this life pre∣sent, and likewise for that that is to come. So that there can∣not be a better direction for our spirituall worship of God, then to reioice in Christ Iesus, because by our reioicing which we haue in Christ Iesus wee are enflamed to loue God, to be∣leeue in him, to put our trust in him, to feare him, to pray vn∣to him to obey him, and to glorifie him both in our bodies

and in our spirits, which is our spirituall worshipping of God. Whence it is also easie to ghesse why it is that wee faile so much in the spirituall worshipping of God, which is euen hence, because wee faile in our reioycing in Christ Iesus.

For our better instruction in which point of our reioycing in Christ Iesus, let vs in the next place hence obserue, that to reioice in Christ Iesus, is not onely to repose our whole trust and confidence in him, as in the horne of our saluation, to make our boast of him, and to tell of all the wondrous workes that hee hath done for vs with gladnesse, but withall to re∣nounce all confidence in the flesh, and in any outward thing whatsoeuer. For these are things which cannot stand toge∣ther, reioicing in Christ Iesus, and reposing our confidence in any outward thing whatsoeuer: for if we reioice in Christ Ie∣sus, then wee repose the whole confidence of our saluation, and euery part thereof vpon him, and him alone; and if wee repose our whole, or any part of the confidence of our salua∣tion on any outward thing, and not on Christ Iesus alone, then we doe not indeed reioice in Christ Iesus. This the Apo∣stle plainly sheweth, where he saith, that whosoeuer are iusti∣fied by the Law, they are fallen from grace; that is, whosoeuer seeke for their righteousnesse by the workes of the Law, or hope to be saued by them, they are fallen from grace, Christ profiteth them nothing. Let them looke vnto this, that trust vnto their merits, to be saued by them. Surely the conclusion from this place of our Apostle lieth very hard vpon them. For hence thus I gather: They that haue confidence of their sal∣uation by their merits, or by any outward thing whatsoeuer, and not only by Christ Iesus, they reioice not in Christ Iesus: They that reioice not in Christ Iesus, they worship not God in the spirit: They that worship not God in the spirit, they are not circumcised with the true and spirituall circumcision: Ergo, they that haue confidence of their saluation by their merits, they are not circumcised with the true and spirituall circumcision. Where in my iudgement the conclusion is as ineuitable as hard. If they answer that the Apostle maketh no mention of the merit of workes, and therefore nothing can hence be concluded against the merit of workes; I answer

againe, that by the name of flesh in this place of our Apostle is vnderstood not only the circumcision of the flesh, or other ceremonies of the Law, but all the workes of the Law, all mans merits whatsoeuer, euen all outward things whatsoeuer. Which is plaine by the antithesis and opposition in this place betweene Christ and the flesh, and likewise by that that fol∣loweth in the Apostle. For first, where he saith, Wee reioyce in Christ Iesus, and haue no confidence in the flesh, in that he denieth that they haue any confidence in the flesh, what else is his meaning, but that they haue no confidence in any thing but only in Christ Iesus, so reioicing in him, as that they put their whole confidence in him. Againe, when he shewes afterwards what he meanes by the flesh, hee speaketh not only of the cir∣cumcision of the flesh, but of his tribe, of his stocke, of his re∣ligion, of his zeale; yea and lest hee should seeme to leaue out any thing without Christ wherein he had any confidence, hee speaketh expressely of all things without Christ, that for Christ he counteth all things losse. So that the conclusion (though most hard) will not be auoided, but that they that trust to be saued by their merits are not circumcised with the true and spirituall circumcision, but are as yet strangers from the couenant of promise, and haue no inheritance among the sonnes of God.

Let vs therefore, men and brethren, renounce all confi∣dence in any thing without Christ whatsoeuer, and let vs trust only in the merits of Christ Iesus. He alone is made of God vnto vs wisdome, and righteousnesse, and sanctification, and redemption: he hath purchased vs with his owne bloud: he is set for euer at the right hand of the throne of God to make intercession for vs; and through him alone we receiue all the blessing, that wee haue either for this life, or that that is to come. Let vs therefore reioice in him, and not in any thing without him. Hee that beleeueth in him, beleeueth in him that sent him; and hee that loueth him, loueth him that sent him; and hee that obeyeth him, obeyeth him that sent him; and he that glorifieth him, glorifieth him that sent him. Let vs therefore worship him with all holy worship, and so shall wee worship God in the spirit, and so shall we be able truly to

say with the Apostle, We are the circumcision, which worship God in the spirit, and reioice in Christ Iesus, and haue no confidence in the flesh.

Circumcise (O Lord) wee beseech thee the foreskinnes of our hearts with the finger of thy holy spirit, that we may wor∣ship thee in spirit and in truth, & that we may reioyce in thy Sonne Christ Iesus as in the horne of our saluation, renoun∣cing all confidence in any thing without him whatsoeuer. O Lord purge vs daily more and more from all inordinate affe∣ctions, and vnbridled desires, which any way may draw vs from thee, or hinder vs in thy seruice: renew in vs right spirits, that wee may worship thee, not after the fond deuices of our owne braine, but in spirit and in truth, after the rule of thy holy word; and so sanctifie vs with thy holy spirit, that aban∣doning all worldly confidence whatsoeuer, wee may wholly and only reioyce in thy Sonne Christ Iesus for euer.

LECTƲRE LII.

PHILIP. 3. Vers. 4.5.6.

Though I might also haue confidence in the flesh. If any other men thinketh that he hath whereof he might trust.

NOw the Apostle in these words proposeth vn∣to them his owne example, as an embrace of that truth touching mans righteousnesse and saluation which they were to embrace and follow, from this verse to the fifteenth. And first he shewes that he for his part repo∣seth no trust or confidence of his righteousnesse or saluation in the circumcision of the flesh, or in the workes of the Law, or in any thing without Christ whatsoeuer; and then that Christ alone is all his righteousnesse, and the horne of his saluation. In these verses that I haue read vnto you the Apo∣stle first shewes that if he would or thought it meet to reioyce

in the flesh, he had as good cause so to doe, nay better cause so to doe then any of them that reioiced in the flesh had. 2. He shewes that albeit hee might haue as good confidence in the flesh as the best, yet hee now counted of all those things not only as vnprofitable, but as hurtfull, vers 7.8. Whereby the Apostle both represseth the insolencie of those false teachers that boasted so much, and yet had not so much cause as hee had of boasting touching the flesh; and likewise lets the Phi∣lippians see that seeing hee hauing such prerogatiues aboue others touching the flesh, yet counted all things without Christ euen but dung and losse, they also should doe so, and therefore should not regard whatsoeuer those false teachers told them of circumcision, or of the workes of the Law. In generall therefore first the Apostle shewes, that if hee would haue confidence in the flesh, he hath cause enough, so that he might if hee would haue confidence in the flesh, in these words, Though I might, &c. Secondly he shewes that he hath more cause to trust in the flesh then any of those false teachers haue, in these words, If any other, &c. Thirdly, hee proues his two former assertions by a particular recitall of certaine ••hings wherein he might reioice, in some of which he was not ••nferiour to the best, as in circumcision, being circumcised ••he eighth day; in kindred, being of the kindred of Israel; in ••ribe, being of the tribe of Beniamin; in ancientnesse of stocke ••nd linage, being an Hebrew of the Hebrewes; and in profes∣sion, being a Pharisie: and in others he was before the best, as ••n zeale, hauing persecuted the Church, and in righteousnesse, ••hich is in the Law, being vnrebukeable. Thus yee see the ••orme of the Apostle his proceeding, and the diuision of these word, into their branches. Now touching the meaning of ••hem in more particular sort.

First, in the first generall proposition, where hee saith, ••hough I might, &c. the Apostle meeteth with an obiection which happily the false teachers might haue made against ••••m; and it is as if he should thus haue said: Though I say that 〈◊〉〈◊〉 reioice in Christ Iesus, and haue no confidence in the flesh, ••et let no man say that it is because I haue no cause of confi∣••ence in the flesh; for I haue cause enough: so that if I would

I might not only as a Christian haue my whole confidence Christ, but also as a Iew, haue confidence in the flesh. Se∣condly, where he saith in the next generall proposition, If any other man, &c. the Apostle not ambitiously, but being forced thereunto by the ambition of others, compareth himselfe not only with those false teachers, but euen with the best of the Iewes; and for cause of hauing confidence in the flesh if hee would, he preferreth himselfe before the best of them. For it is as if he should thus haue said: If any, I say not only of those dogges and euill workers, but if any other euen of the best of the Iewes, thinke that he haue cause of confidence in the flesh, that is, in any outward thing without Christ, I might haue more cause of confidence in outward things if I would, then he whatsoeuer he be. Thirdly, where he saith in the particular recitall of those things wherein he might if hee would reioice, that he was circumcised the eighth day, the Apostle sets downe his first prerogatiue common to him with other of the Iewes. He was circumcised, he meanes in the foreskinne of his flesh, therefore no Gentile; the eighth day, therefore hee was no proselyte, but a naturall Iew: for the proselytes, which were those that being Gentiles embraced the Iewish religion, they were circumcised after their conuersion vnto Iudaisme; but all the Iewes were by the Law circumcised the eighth day. So then he was no Gentile or proselyte, but a naturall Iew, being circumcised the eighth day. His second prerogatiue common to him with other of the Iewes likewise, was that he was of the kindred of Israel, that is, not borne of parents that were pro∣selytes, and only conuerted vnto Iewes, but of parents which were naturall Iewes, euen of the seede of Iacob. A prerogatiue which the Iewes stood much vpon that they were descended of Iacob who was called Israel, because he preuailed with God. His third prerogatiue wherein hee was aboue many of the Iewes, was that he was of the tribe of Beniamin: which his tribe he mentioneth, both for the dignitie of his tribe, as be∣ing the tribe whence Saul the first King of Israel was; as also farther to shew himselfe an Israelite, whose custome it was to reckon their tribe. His fourth prerogatiue wherein hee yet more excelled many of the Iewes, was that he was an Ebrew

of the Ebrewes: whereby hee argues the ancientnes of his stocke and linage, as being continued from Abraham called the Ebrew, or from Eber of whom the Iewes were called Ebrewes, which was before the confusion of tongues at the building of Babel. His fifth prerogatiue, wherein he yet more excelled the most of the Iewes, was that he was by the law, .i. by sect and profession a Pharisie, the sect it selfe being thought the most strait sect of the Iewish religion, and they more holy, and also more learned in the scriptures then men of other sects. His sixth prerogatiue, wherein he passed all the rest of the Iewes, was his zeale, which was so feruent and outragiously hot that he persecuted the Church of God ex∣tremely, or as it is in the Acts, vnto death, binding and deliuering into prison both men and women; punishing them throughout all the synagogues, compelling them to blaspheme, and giuing his sen¦tence when they were put to death. The last prerogatiue here mentioned, wherein also he passed all the rest of the Iewes, was that touching the righteousnesse which is in the law, that is, which consisteth in the outward obseruation of those things which the law commanded, he was vnrebukeable, to wit be∣fore men; so precisely walking in all the commandments and ordinances of the law as that no man could reproue him, as it is also said of Zacharias and Elizabeth. This I take to be the meaning of the Apostle thus farre. Now let vs see what may be obserued hence for our vse and instruction.

1. Here I note the manifold and great arguments which the Apostle had of confidence and reioycing in the flesh, euen so many and so great, that he might not onely compare with the best of the Iewes, but all his prerogatiues considered, he might more reioyce in such outward things then might any of the best of them. For looke wherein any of the best of them might reioyce, whether it were in circumcision, or in noblenesse of race, or in ancient discent, or in dignitie of tribe, or in profiting in the Iewish religion, therein might he also reioyce; and then for zeale, he was much more zealous of the traditions of his fathers then were any of the rest, being euen madde in zeale against the Christians; and likewise for holinesse of life, and religious obseruation of the law, he wal∣ked

so well and so precisely, as that no man could except against him, or reproue him for any thing that way.

Hence then I obserue the wonderfull wisdome of our good God, in his most wise disposing and ordering of all thing, for the behoofe and benefit of his Church. For to the end that he might bring the Iewes from that vaine confidence which they had in the flesh, and from that ouer-weening conceit which they had of their owne righteousnes by the workes of the law, vnto confidence in Christ Iesus, and vnto that righ¦teousnesse which is of God through faith, to the end (I say) that he might bring the Iewes from those outward things of the flesh vnto the inward knowledge of Christ Iesus, he raised vp to this purpose this holy Apostle, that he being a manful∣ly furnished with all prerogatiues in all such outward thing•• as they reioyced in, might both be of greater authoritie with them, and likewise haue the greater possibilitie to draw them from workes vnto grace, from the law vnto Christ. For if it had beene so, that he had perswaded them to renounce all confidence in the flesh, and to reioyce onely in Christ Iesus, hauing himselfe no cause of confidence in the flesh, they might happily lightly haue esteemed him, and thought that because himselfe had nothing touching the flesh whereof to reioyce, therefore he enuied them, and perswaded them to renounce all confidence in the flesh. But when now they should see that he that thus perswaded them was one that had greater cause of confidence in the flesh then had the best of them, they must needs likewise see that surely his perswasions proceeded from a certaine and sound iudgment, and not from any conceited opinion, or hatefull enuy. So we see that to teach men that pleasures, and sumptuous buildings, and riches, and possessions, and the like were all but vanitie and vexation of the spirit, he stirred vp Salomon, who hauing had his fill of all kinde of pleasures which either his eye, or his heart could desire, and hauing built goodly houses, and great workes, and hauing gathered great riches and treasures, and gotten large possessions aboue all that were before him in Ierusalem, was so fit to teach that lesson, that he saying of all those things that they were but vanitie and vexation of the

spirit, the truth thereof might the rather be beleeued. So like∣wise when the Church had sate now a long time in the dark∣nesse of Romish Egypt, and had beene bewitched as with many other grosse errors, so with this of iustification by workes, and merits of their owne making, we see that to purge the Church of these pestilent diseases, he raised vp not many yeares ago in Germanie that reuerend Luther, who hauing beene a long time more pharisaicall and zealous in those monkish waies and doctrines then the common sort of his order; and hauing liued, as Erasmus witnesseth, so that none of all his enemies could euer charge him with any note of iust reprehension, might so much the rather preuaile with the Church to draw them from those dreames and dregs of su∣perstition and idolatrie wherein they were drowned. And thus oftentimes it seemeth good to the wisdome of our God, to the end that he may the rather draw his people either from errors in opinion, or corruptions in life, to raise vp of them∣selues some such as haue as deeply beene drencht in those errors which they maintaine, and delighted asmuch in those follies which they follow, as they themselues; that when they shall disclaime such and such errors, or renounce such and such follies, the rest may the rather hearken vnto them, and be induced by them to disclaime their errors, and to renounce their follies. Whence I make this double vse.

1. This may teach them whom it hath pleased the Lord to reclaime from error in opinion, or folly in life, to consider why the Lord hath thus in mercy dealt with them, and ac∣cordingly to performe such duties vnto the Lord as are requi∣red of them. Art thou then called out of the darknesse of Romish Egypt vnto the glorious light of the Gospell of Iesus Christ? Art thou freed from the bondage of that Romish Pharaoh into the glorious libertie of the sonnes of God by the day-starre arising in thine heart? It is a great mercy of the Lord vnto thee thus to deliuer thy soule from death, and thy feete from sliding. But consider thou whether the Lord hath not also in wisdome done this, that thou hauing beene nusled vp in their superstitious errors, and as egerly maintained them as they, shouldst now labour to draw them out of darknesse

into light, and from vaine confidence in the flesh to reioyce in Christ Iesus. What doest thou know but that the Lord therefore suffered thee for a while to sit in darknes and in the shadow of death, that when afterward the day-starre should ••rise in thine heart, thou mightest both labour the more with them, and likewise be in the better possibilitie to preuaile with hem. Follow thou therefore the example of this holy Apo∣stle, and labour to weyne them as from other their errors, so from confidence in their workes, and in merits of their owne making, that they may reioyce wholly in Christ Iesus, and onely put their trust in his name. Againe, hast thou haunted with vaine persons, and beene delighted in the companie of the wicked; hast thou runne with a theefe when thou sawest him, and beene partaker with the adulterers; hast thou giuen thy money vnto vsury, or taken reward against the innocent; haue thine hands wrought, or thy feete runne vnto, or thy thought deuised, or thy heart consented vnto this or that sinne or iniquitie; and hath the Lord now reclaimed thee? It is a great mercy of the Lord no doubt vnto thee. But consider thou whether the Lord hath not also in wisdome done this, that thou mightest draw them with whom sometimes thou sortedst thy selfe vnto a reformation of their waies. What knowest thou but that he hath reclaimed thee from such and such inordinate waies, that hauing walked with them thou mightest be the meanes of reforming them. As it hath plea∣sed the Lord therefore to reclaime euery man from any error in opinion, or folly in life, so let him labour to reforme such errors, or follies in them whom hee knowes to be intangled with them: euer remembring that of our Sauiour vnto Peter, when thou art conuerted strengthen thy brethren: and likewise that, that he which converteth a sinner from going astray out of his way, saueth a soule from death, and hideth a multitude of sinnes.

2. This may teach them that are as yet holden with any error in opinion, or folly in life, to hearken vnto those whom the Lord hath raised euen of themselues to admonish them of their errors, or of their follies. For thus they should con∣sider with themselues: He was so affected as now I am, and

had as great skill, and will to maintaine those things which now he doth oppugne, as I haue, and if the Lord haue now reuealed vnto him that which as yet he hath kept hid from mine eyes, who am I that I should not hearken vnto him? Againe, he was so delighted as now I am, and did runne after such sinnes and iniquities as he now speaketh against, as now I doe, and if the Lord haue now so lightned his eyes that he both seeth the folly of his owne waies, and calleth me from the like, why should I not receiue instruction from him? Thus (I say) they should consider, and cause their eares to hearken vnto wisdome, and incline their heart vnto vnderstanding. But what doe they? Forsooth if such a one as was wrapped in their errors would now draw them from their errors, they disdaine him the most of all other, and they cry away with the Apostata, away with the reuolter, we will not heare him, our soule loatheth him. And might not the Iewes euen with the very same reason haue dealt so with the Apostle, and so cried after him. Againe, if such a one as was delighted in their follies whatsoeuer, would now draw them from their follies, doe they not by and by say, Oh sir, how long haue you been of this minde? Are you so quickly become so precise that now you cannot brooke these things? Not long since you were as we are, and ere long happily will be againe, in the meane time you may talke where you may be heard: but we will walke in our old wayes. And might not the Iewes euen with the very same reason haue said thus to the Apostle? Sure∣ly they that send away such as arising of themselues seeke to reclaime them from their errors or their follies with such an∣swers, they doe therein iustifie the Iewes, neither suffer they the consideration of this wisdome of our God (wh••reof we haue spoken) to sinke into their hearts. Well, let vs cons••∣der it, and as it doth or may concerne vs so make these vses of it.

2. Here I note that the Apostle to represse the insolencie of those that boasted in outward things without Christ, spa∣reth not to speake of such prerogatiues as he had touching the flesh, and in such to preferre himselfe before the best of them. Whence I obserue that in some cases the children of God may

stand vpon their owne commendation, and are not to spare to speake of such blessings outward or inward as the Lord hath bestowed vpon them aboue their brethren. Our holy Apostle we see did it very often. In the lattet to the Corinthi∣ans chap. 11. we see how largely he speaketh of the excellency of his ministerie, of his gifts of knowledge, of his diligence in his office, of the noblenesse of his birth, of the auncientnes of his stocke, of his patience, of his constancie, of his mani∣fold sufferings for Christ his sake: and in chap. 12. of his vi∣sions, and reuelations which were shewed him of the Lord. So likewise in the Epistle to the Galathians, we see how he magni∣fieth his office and Apostleship, standing vpon it that he was in nothing inferior to the chiefe Apostles, but withstood Peter the Apostle of the Iewes to his face. Where also he boasteth of his profiting in the Iewish religion aboue many of his companions, and of his zealousnes of the traditions of his fathers. Like places vnto these we haue in the Acts, where we see the like practise of the Apostle. But was it that moued the Apostle herevnto? Was it ambition, and vaine affecta∣tion of his owne praises that moued him? No surely: he was (as himselfe often saith) euen compelled therevnto, partly to represse the insolencies of those that laboured to vndermine his authoritie; and partly to quit and cleare himselfe of such false caui lations as were laid against him; and partly to con∣firme such weake brethren, as such arguments of commenda∣tion might somewhat preuaile with. Thus then we see that the children of God warranted by the example of the Apostle may speake euen freely of such blessings as the Lord in mer∣cy towards them hath bestowed vpon them aboue others of their brethren. But may they in euery case, and vpon euery occasion breake forth into their owne praises? No certainely they may not, but onely in some cases. As 1. when they are so vilified, and disgraced, and discountenanced, their autho∣ritie so impeached, their gifts so nullified, their persons so contemned, as that thereby not onely themselues are iustly offended, but Gods name likewise dishonoured, then may they euen boast themselues of such mercies outward or inward as the Lord hath vouchsafed vnto them. So our Apostle did

when the false Apostles laboured to disgrace him with the Co∣rinthians, and the Galathians, as hauing no authoritie, no gifts of knowledge, or eloquence. 2. When they see that the proud insolencie of their aduersaries that exalt themselues against the knowledge of God cannot otherwise be repressed So our Apostle did when the false Apostles did so insolently brag as if they had all knowledge, and all wisdome, and all vnderstanding. 3. When they which otherwise should giue them that testimonie which is due vnto them, doe it not, the glory of God requiring it, then may they breake out into their owne praise. And this our Apostle sheweth to be one cause why he boasted himselfe, where he saith, I was a foole to haue boasted my selfe; but yee haue compelled me: for I ought to haue beene commended of you. Because therefore the Corinthi∣ans gaue him not that testimonie which was due vnto him, therefore hee was compelled to boast himselfe. 4. When they see that their boasting may make for the edification of the Church of Christ Iesus, then may they boast themselues. So our Apostle here boasteth himselfe, as to represse thereby the insolencie of the false teachers, so partly to teach the Phi∣lippians, that seeing he, hauing such prerogatiues aboue others touching the flesh, yet counted all those things but euen dung and losse, they also by his example should doe so. In all these cases the children of God may and ought to speake and euen to glory and boast of such blessings as God hath bestowed vpon them aboue their brethren. Touching this whole point I giue these two caueats: first, that they doe not hunt after occasions and opportunities to praise themselues, but that then only they doe so when they are euen driuen and com∣pelled so to doe by such occasions as now we haue spoken of, or the like: secondly, that when they praise themselues be∣ing compelled thereunto, they doe it not in affectation of their owne praise, but for the praise and glory of almightie GOD.

Here then let not any proud Pharisie, or any ambitious Di••trephes shrowde himselfe vnder the couert of the Apostle, as if his example might serue to him for any defence of his ambition, or pharisaicall contempt of others. Let not that

man of sinne herevpon exalt himselfe aboue all that is called God, or that is worshipped. All such proud, and vaine, and ambitious spirits as vainely glory in their pedigree, in their ho∣nor, in their riches, in their wisdome, in their holinesse, in their zeale, or the like, they sauour not of Pauls spirit, but ra∣ther of Lucifers spirit. Whosoeuer otherwise boast them∣selues then being compelled therevnto, whosoeuer otherwise breake out into their owne praises then onely vnto the praise and glory of God, they may well talke of Pauls boasting, but they know not what it meaneth; and as much may be said for the proud contemning Pharisie as can be said for such men. Beware therfore of ambition and vaine-glory: for it shutteth from God, as witnesseth our Sauiour, where he saith vnto the Iewes, how can yee beleeue which receiue honour one of another, and seeke not the honour that commeth of God alone? Let vs therefore speake with gladnes of the blessings which the Lord hath vouchsafed vnto vs, and if neede be, let vs glory and boast of them; but euer remembring that which is written, he that reioyceth, let him reioyce in the Lord. To glory in the mer∣cies of the Lord towards vs, affecting our owne praise and glory is pharisaicall, hypocriticall and wicked; but in some cases so to doe to the praise and glory of God is both lawfull and very requisite. I will end this point if in one word I shal•• answer one doubt, which is, how the Apostle should reckon it amongst his externall praises and arguments of confidence in the flesh, that he persecuted the Church of God. This no doubt was a great and grieuous sinne to persecute the Church of God: as our Apostle acknowledgeth, where he saith, I was a blasphemer, and a persecutor, and an oppressor, but I was re∣ceiued to mercy. But we must remember that the Apostle had to doe with those that would seeme to be very zealous of the law. He mentioneth therefore his persecution of the Church onely to proue that he was as zealous of the law as the best of them. Which zeale they highly accounted of, as also hee did before his conversion, though now he condemned it. In respect therefore of them, and likewise in respect of his owne opinion before his conuersion, his so feruent zeale that he persecuted the Church of God is reckoned amongst his prai∣ses.

And the same is likewise to be said of all the rest, as here∣after we shall shew.

3. Here I note that the Apostle to proue that he might haue confidence in the flesh if he would as well as the best, reckoneth whatsoeuer outward things the Iewes most stood vpon, or could indeede bee stood vpon, as circumcision, great kinred, ancient continuance therein, euen from Abra∣••am the Ebrew, noblenesse of Tribe, religiousnesse of pro¦fession, feruencie of zeale, and most precise obseruation of the commandements and ordinances of the law. Whence I obserue that to haue confidence in any outward thing without Christ whatsoeuer is to haue confidence in the flesh. This is proued, because whatsoeuer outward thing without Christ is termed flesh both here, as this discourse proueth, and else where in the very like forme of speech, as where the Apostle saith, seeing that many reioyce after the flesh, I will reioyce also. Now what are the things that here he reioyceth in? Surely many of them the selfe-same things that here the Apostle speaketh of, and besides other things also, as hunger, thirst, cold, nakednesse, stripes, imprison∣ment, stoning, persecution, and the like, all which he com∣prehendeth in the name of flesh, affirming that hee reioy∣ceth in the flesh when hee reioyceth in these things. As then to reioyce in any outward thing without CHRIST is to reioyce in the flesh, so likewise to haue confidence in any outward thing without Christ is to haue confidence in the flesh.

Let this then teach vs not to haue confidence in any outward thing whatsoeuer without Christ. Thou art bap∣t••zed: it is well: so was Simon Magus. It is not the put∣ting away of the filth of the bodie that saueth vs, but in that a good conscience maketh request to God. Thou hast ea∣ten at the Lord his table: it is well: so no doubt did Iudas. Hee that eateth and drinketh worthily is made one with CHRIST and CHRIST with him; but hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation. Thou art borne of holy and godly Parents: it is well: so were ISMAEL and ESAV:

They which are the children of the flesh, are not the children o•• God, but the children of the promise are counted for the seede. Thou art of an holy profession: It is well: so was Dema••, Holinesse of profession commendeth not vnto God, but an heart purified by faith which worketh through loue. Thou distributest to the poore, and doest many good things: it is well: so did the Pharisies, and the yong man in the Gospell. Though I feede the poore with all my goods, and though I giue my bodie to be burned, and haue not loue, it profiteth me nothing. In a word, there is nothing vnder heauen without Christ that doth profit vs, so that we should reioyce, or haue confidence in it: for among men there is giuen none other name vnder heauen whereby we must be saued, but onely by the name of Christ Iesus. Let vs therefore trust perfectly on the grace that is brought vnto vs by the reuelation of Christ Iesus, and let vs haue no confidence in any outward thing without Christ whatsoeuer, no not in the outward action of receiuing the sacrament of baptisme or of the Lord his supper. For if we haue, then haue we con∣fidence in the flesh, and if we haue confidence in the flesh, we reioyce not in Christ Iesus; and if we reioyce not in Christ Iesus, we worship not God in the spirit; and if we worship not God in the spirit, we are not circumcised with the true cir∣cumcision, and if we be not circumcised with the true cir∣cumcision, we belong not to the couenant of grace.

O Lord blesse thy word vnto vs which now we haue heard with our outward eares. Such of vs as it hath pleased thee to reclaime from any error in opinion, or folly in life, make vs carefull of reforming such errors and follies in others: and such of vs as are yet holden with any error or folly we beseech thee so to frame vs after thy will that we may hearken vnto wisdome, and incline our hearts to vnderstanding. Remoue farre from vs all vaine affectation of our owne praises, and open our mouthes to set forth thy praises so oft as shall bee meete for thy glory. Weyne vs O Lord from all confidence in any outward thing whatsoeuer, and settle all our confi∣dence in thy selfe, and on thy sonne Christ Iesus, to whom &c.

LECTƲRE LIII.

PHILIP. 3. Vers. 7.8.

But the things that were vantage vnto mee, the same I counted losse for Christ his sake. Yea doubtlesse I thinke all things losse &c.

BƲt the things &c.] In these words the Apostle goeth forward, and shewes, that albeit hee had as good cause, and greater of confidence and re∣ioycing in the flesh, and in things without Christ then had either those false Teachers, or the best of the Iewes whatsoeuer, yet now since the knowledge of Christ Ie∣sus, and his righteousnesse was reuealed vnto him, hee coun∣ted of all those outward things in respect of any confidence or reioycing in them, not onely as vnprofitable, but as hurt∣full. In these two verses therefore 1. the Apostle in generall shewes that howsoeuer sometimes hee had made great recko∣ning of his vnrebukable walking in the Law of God, and of those outward things wherein the Iewes gloried, yet after that hee came to the knowledge of Christ Iesus, hee changed his minde so farre, that he counted them then not onely vnprofi∣table, but also hurtfull for Christ his sake; and this hee doth vers. 7.2 shewing his resolute continuance in the same minde which first he had when he came to the knowledge of Christ Iesus, he doth principally amplifie, and more specially expli∣cate that which he had said before in the latter part of the 7. verse; and this he doth verse 8. The first ye see is a compari∣son betweene the Apostle his iudgement before his know∣ledge of Christ, and after his knowledge of Christ, for the same thing•• which seemed a vantage vnto him before he knew Christ, afterwards hee counted losse for Christ his sake. The

second is principally an amplification, or more speciall expli∣cation of the latter part of the comparison, where in he goeth ouer and ouer the same termes there vsed, but sometimes with some diuersitie for the farther and better openig of them. For where as verse 7. hee had said, the same I counted losse for Christ his sake, verse 8. hee repeateth the same to the same purpose thrise, but with some amplification, and likewise with some al∣teration in the forme and phrase of speach; as 1. thus I thinke all things losse for the excellent knowledge sake of Christ Iesus my Lord: againe thus, for Christ I haue counted all things losse; lastly thus, I doe iudge all things to be dung, that I may winne Christ. So that ye see the eight verse is especially an amplification, or more speciall explication of the later part of the comparison in verse seauen. Now from this generall diuision, and expli¦cation of these words, let vs descend vnto a more particular examination of the meaning of them.

1. Therefore where the Apostle saith in the comparison, but the things &c.] by the things which seemed vantage vnto him he meaneth all the things before reckoned, but especially his righteousnesse by the law: these as hee saith seemed vnto him; when? to wit, before he knew Christ; what seemed they vnto him? vantage; i. againe so meritoriously profitable, as wherein he might repose the confidence of his saluation. A∣gaine when he saith, the same I counted losse] hee meaneth that after he began to know Christ hee counted those same things not onely vnprofitable, but also hurtfull, for Christ his sake] i. as the Apostle in the next verse expounds it, for the excellent knowledge sake of Christ Iesus, or for the winning of Christ, because confidence in those things were hinderances hereof. So that it is as if the Apostle had thus said: My circumcision, my kinred, my tribe, my ancient descent from Abraham the Hebrue, my profession, my zeale, my righteousnesse in the law were great things, and things which were in my iudgement before I knew Christ so meritoriously profitable, as that I thought I might repose the confidence of my saluation in them. But the things, euen these great things that were in my iudgement to me before I knew Christ adua••••age, i. so meritoriously profitable as that I thought I might repose the

confidence of my saluation in them; the same things I coun∣ted after that once I began to know Christ, losse: i. not only no aduantage, but disaduantage, and hurtfull for Christ his sake, i. for the attaining vnto the perfit knowledge of Christ Iesus, because confidence in those things is an hinderance vn∣to the knowledge and winning of Christ Iesus. And did I when first I began to know Christ count those things not on¦ly vnprofitable, but hurtfull, which before my conuersion seemed vnto me so profitable as that I might repose the con∣fidence of my saluation in them? And doe not I so still? yes doubtlesse: I am not at all altered in my iudgement, but the more that I grow in the knowledge of Christ Iesus my Lord, the more that I know not his person alone, but the infinite treasures of wisedome, righteousnesse, and saluation that are hid in him, the more doe I thinke, not onely all those things wherein I had confidence before I belieued, but absolutely all things, euen all my workes since I belieued, to be but losse and hinderances to the attaining of the perfit knowledge of Christ Iesus; for whom, i. for knowing of whom to my comfort, and to repose my whole confidence in him, I haue counted all things losse, as being drawne by confidence in them from confidence in Christ Iesus: yea and more then so I doe iudge not onely all things, wherein I reioyced before I belieued, but euen all my workes whatsoeuer, and whensoeuer done to bee dung, euen starke naught, and worse then naught, to this end that I may winne Christ, i. that I may be more & more neere ioyned vnto him, the cloake of whose righteousnesse I know to be the more neare at hand to couer me, the more naked that I am in my selfe in my owne iudgement. Not to trouble you longer with the opening of these words, in briefe the A∣postle here teacheth the Philippians by his owne example not to repose any confidence of their saluation in any their works done either before, or after their iustification, but onely in Christ Iesus. The reason is, because all workes done either before, or after iustification are in comparison of Christ, and of any confidence to be reposed in them, but losse and dung. And let thi•• suffice to bee spoken touching the meaning of these words. Now let vs see what obseruations we may gather

hence for our farther vse and instruction.

1. In that the Apostle saith, the things that were vantage vn∣to me &c. I note the great diuersitie of Pauls iudgement be∣fore his conuersion, and after his conuersion vnto Christ for the things that seemed vantage vnto him before his conuersi∣on vnto Christ, the same things after his conuersion hee coun∣ted losse vnto him for Christ his sake. Whence I obserue the great alteration and change which the spirit of God worketh in the heart and vnderstanding of him whom he vouchsa••eth to bring to the knowledge of God in Christ Iesus. For vntill such time as the day-spring from on high doe visit vs, and the day-starre of the sunne of righteousnesse arise in our hearts, such blindnesse, darknesse, and ignorance possesse our vnder∣standings, as that we neither doe nor can perceiue the things of the spirit of God, but both wee thinke and speake good of euill, and euill of Good, and iudge that to be vantage which is losse, and that to be losse which is vantage. This is plaine by that of the Apostle where he saith, that the naturall man percei∣ueth not the things of the spirit of God; for they are foolishnesse vn∣to him; neither can he know them, because they are spiritually dis∣cerned. Where by the naturall man hee meaneth the man whose heart and vnderstanding the Lord hath not yet lighte∣ned 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 put∣teth 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 twi•••• 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 ••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 con∣fidence 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 foolish∣nesse, 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: but

before we doe not: 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 re∣ioyce 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 obe∣dience 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 dark∣nesse, 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 spi∣rit alone that leadeth vs into all truth, 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 tur∣ned 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 be∣fore 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 van∣tage 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 iustifi∣cation 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 iustifi∣cation, or to moue the Lord to shew mercy on vs, and saue vs: for without faith it is impossible to please God; 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 me∣rit 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, as if they had beene workes done before faith, and yet accepta∣ble 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, 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 in∣structed. So that his praiers and his almesdeeds were not pre∣parations and dispositions vnto faith and iustification, but they were the fruits of his faith and iustification already be∣gunne. 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 preroga∣tiues 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 ge∣nerall, 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 gene∣rall 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, be∣cause 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 when∣soeuer 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 plea∣sing 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, and to know him as hee is reuealed by the light of his glorious Go∣spell, is euerlasting life. What shall wee then compare vnto this excellent knowledge? Nay let vs not esteeme to know any thing ••••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 re∣spect 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 ••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 bu•• the dunghill. Secondly, in respect of any confidence to be•• reposed in them, all our very best workes generally whatso∣euer are but losse, but dung. The reason is, because confi¦dence in them staies vs from that confidence which we ought

to haue in Christ Iesus: for the more that we reioyce and se∣cure 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, he saith that they being ignorant of the righteousnesse of God, and going about to stablish their owne righte∣ousnesse, 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 see∣king 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? 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 confi∣dence 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 confi∣dence 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 se∣parated from Christ Iesus, and haue no part in that saluation which is by grace through faith in his name: or if wee clea•••• 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, a•••• haue no confidence in the flesh: as if he should haue said, If we•• should haue confidence in the flesh, then should wee not re¦ioice 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 com∣ming 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, en∣ter not into iudgement with thy seruant ô Lord, for in thy sight shall no man liuing be iustified. For who can bring a cleane thing out of filthinesse? there is not one that can do it. How good there∣fore, how righteous, and holy soeuer we be, yet must we know that all our righteousnesse is but as filthy clouts out of the Prophet. Whether therefore we compare our workes, and our righte∣ousnesse by workes with the knowledge of Christ, and the righteousnesse which we haue by faith in his name, or whe∣ther 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 eui∣dently 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 holi∣nesse 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 co∣uered,

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 Ie∣sus, 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 Ie∣sus, 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 ouer∣wening 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, we shall depart home iustified as the Pharisie. W•• 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 hung••e with good thing••, but sendeth away the rich emptie. Hee came not to cal or to clothe the righteous in their own conce••••, but he iustifieth the wicked, and clotheth the naked. For hee respecteth the humble and lowly, but for the proud he be∣holdeth 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, we are vnprofitable ser∣uants, we haue done that which was our dutie to doe. Now vnpro∣fitable 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, for he is made of God vnto vs wisedome, and righteousnesse, sanctification, and redempti∣on. 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 re∣lieue the oppressed, to iudge the fatherlesse, to defend the widow, to fast, to watch, to pray, to be iust, mercifull, and li¦berall, to feed the hungrie with our morsells, to cloth the na∣ked 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 Apo∣stle counted all outward things whatsoeuer but losse and dung, which was for Christ his sake, for the excellent know∣ledge 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 vnrigh∣teousnesse, may sue from our selues, vnto thee, and in thee may finde rest vnto our soules. Encrease ô Lord our know∣ledge in thee, and our obedience vnto thee, that our know∣ledge being filled with the fruits of righteousnesse, and our faith working by loue wee may be knowne truely to belong vnto thee.

LECTƲRE 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 coun¦ted 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 three∣fold knowledge of Christ: One by the law in the old Testa∣ment; 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 concep∣tion by the holy Ghost Daniel is thought to haue prophecied, Dan. 9.24. Of the place of his birth Micah prophecied, Mi∣cah 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, 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. An obscure know∣ledge 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 fulfil∣led 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 repu∣tation, 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 con∣tinually protecteth, and preserueth vs, that hee as our Pro∣phet by his word, the word of our saluation teacheth vs, that in him we are accepted and beloued, that for him Gods bles∣sings are showred downe vpon vs, that he is made of God vn∣to vs wisedome, and righteousnesse, and sanctification, and redemption, that there is no condemnation vnto them that are in Christ Iesus, and that by faith in him, we are made one with him, and he with vs: all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts. And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Ie∣sus. Excellent indeed aboue all other knowledge, and excel∣lent euen as much as our life and saluation is worth. And this knowledge of Christ is compared by the Apostle Peter vn∣to the day starre. An excellent knowledge, and such as is so much more glorious then the knowledge of Christ by the law, as is the light and brightnesse of the day-starre more glorious then the light and brightnesse of a candle. The third knowledge of Christ is in heauen, when wee shall see him face to face, which is the most excellent knowledge of Christ of all the rest. For then shall we see him as he is, then shall we enioy the continuall fruition of his presence, then shall we see the name written vpon his thigh, The King of Kings, and Lord of Lords; then shall that knowledge which is now onely in part be fully perfited. And this knowledge of Christ is compared vnto the Sunne in her brightnes, and

is as much more excellent then the second, as the second is then the first. Now the knowledge of Christ Iesus of which the Apostle here speaketh, is not this last, nor the first know¦ledge of Christ, but the second, which he calleth excellent, both in it selfe, and in respect of his first knowledge of Christ. For he had before a generall and obscure darke knowledge of Christ by the bookes of Moses, and the writings of the Apo∣stles, being brought vp at the feete of Gamaliel: but that was nothing in respect of this: this was the excellent knowledge, and for this excellent knowledge sake he counted both his former knowledge, and all things else to be but losse and dunge.

Now how all things are to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus, that is in the next place to be considered. Birth, kinred, nobilitie, wealth, lear∣ning, knowledge, holinesse of life, righteousnes, temperance, sobriety, and the like; euen all outward things, and all our workes whatsoeuer, are all to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus. What then? Must we renounce birth, kinred, nobilitie, and the like? Must we make away our wealth and riches, and vow a voluntarie pouertie? Must we remit all care of learning and knowledge, and in stead thereof imbrace ignorance? Must we leaue of to follow after holinesse of life, righteousnesse, temperance, so∣briety, and the like? Must we cease from good workes, if we will be partakers of the excellent knowledge of Christ Iesus? No such matter. Paul needed not to renounce his tribe, his kinred, his noble parentage, neither was he to grow dissolute, or negligent in the obseruation of the commandements and ordinances of the law, that he might come to the knowledge of Christ. His circumcision was commanded, his tribe and kinred were worthy prerogatiues, and his workes done ac∣cording to the law were very commendable. He was not therefore simply to renounce, or clearely to abiure all those things, but onely to renounce all confidence in these things, if he would be a Christian. Right so it is to be said generally. Is any man noble and great by birth and parentage? So were many godly kinges of Israel and Iudah. But therein we may

not secure our selues, as if therefore we needed to feare no euill. Is any man rich and wealthy? So was Abraham, and Lot: but if riches increase, let no man set his heart vpon them, let no man trust in vncertaine riches. Is any man holy, righte∣ous, which feareth God, and aboundeth in euery good worke? So were the Saints of God, therefore renowned in the holy scriptures: and let him that is such be such still. He that is ho∣ly let him be holy still, and he that is righteous let him be righteous still. Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing, and in euery good worke. But let no man reioyce, or put any confidence of his saluation in these things, but as it is written, He that reioyceth let him reioyce in the Lord. How then are all these outward things to be iudged losse and dunge? Certainely not in respect of the substance of the things, or of the good workes which are done: For the things such as we haue spoken of, as honour, riches, wisdome, learning, know∣ledge, and the like are the good gifts and blessings of the Lord thankfully to be enioyed and vsed to his glory: and likewise good works are commanded, and rewarded by God, and are well-pleasing in his sight, as the Apostle witnesseth where he saith, To doe good and to distribute forget not; for with such sa∣crifice God is pleased. It is not then in respect of the substance of these outward things, that they are to be iudged to be losse & dunge: but they are to be iudged losse and dung in respect of any confidence to be reposed in them: for better it is that we wanted them, then that we should repose any trust or con∣fidence in them. For besides that they are as a staffe of reede, on which if a man leane it will breake into shiuers, and hurt him, confidence in them doth stay vs and hinder vs from comming vnto Christ, and reposing that confidence in him which we ought to haue in him. Which is plainely proued by that of the Apostle, and that of our Sauiour which I men∣tioned the last day. For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteous∣nesse of God, because they went about to stablish their owne righteousnesse. They (saith he) being ignorant of the righteousnes of God, and going about to stablish their owne righteousnesse, sub∣mitted

not themselues to the righteousnesse of God. What was the cause of their blindnesse and ignorance of the righteousnesse of God? What was the cause why they submitted not them∣selues vnto the righteousnesse of God? Here it was, they went about to stablish their owne righteousnesse: they had a great conceit of their owne workes done according to the Law; they thought themselues righteous by them, and therefore they cared not for comming vnto Christ, nor sought not after the righteousnesse of God in him. And this was the very cause why our Sauiour told the Pharisies, that the Publicans, and the harlots should goe before them into the kingdome of God. The Pharisies had a proud conceit, and a very great confidence in their owne righteousnesse; insomuch that they iustified themselues aboue all other men. And therfore our Sa∣uiour hereby giues them to vnderstand that they are farther from the kingdome of God then the greatest sinners that are; because there is more hope of the greatest sinners that are that they will sooner come to Christ, and sooner to repentance than those that haue such a conceit of their works, and such a confidence in their owne righteousnesse by the workes of the law. Such an enemy vnto Christ is confidence in any outward thing without Christ. It staies vs from comming vnto Christ, from the knowledge of Christ, and from confidence in Christ Iesus: for if we secure our selues, and rest our selues in our selues we come not vnto Christ, comming not vnto him we know him not, knowing him not we repose not the confi∣dence of our saluation in him. In respect therefore of any confidence to be reposed in them, we must iudge them losse and dunge. This qualitie of confidence in them, of trust to be made righteous by them is that that the Apostle disputes against, and that that we must quite renounce. Touching all outward things therefore without Christ whatsoeuer I say vn∣to you, set not your hearts vpon them, secure not your selues in them, set not your affections vpon them, repose no confi∣dence in them. Wealth, honour, strength, wisdome, know∣ledge, righteousnesse, and holinesse are the good gifts and blessings of the Lord; inioy them thankfully, and vse them to the honor & glory of our God: but be not puffed vp with

any conceit of merit or confidence in these things. For ho••¦soeuer they might happily seeme sometimes vantage vnt•• you, yet if yee become to the true knowledge of Christ Iesu•• ye must iudge them to be losse & dunge in respect of any con¦fidence to be reposed in them. Abound then in euery goo•• worke to the glory of almighty God, but repose no confidenc•• of your saluation at all in any good that yee doe, but onely in Christ Iesus.

2. They are to be iudged losse and dunge in comparison of the excellent knowledge of Christ Iesus. For such is the excellent knowledge of Christ Iesus, that to gaine that we should sell all that euer we haue, nay if we loose all that euer we haue we should not care if we gaine that. The man yee know that is tossed and turmoyled with the troublesome stormes of the seas, when it comes to that that either he must wracke and neuer come vnto the hauen, or else he must dis∣burden his ship of hir lading, he quickly makes his choice, and casts all into the sea, and counts all but losse in compari∣son of his life. So we see in Pauls dangerous voyage towards Rome, when he and they that were with him were tossed with an exceeding tempest, they lightned the ship, and cast out with their owne hands the tackling of the ship, choosing ra∣ther to lose all their wares, and all that was in the ship, then to lose their liues. So wee in comparison of this excellent knowledge of Christ Iesus, whom to know is life euerlasting, must account of nothing that we haue in the world, but in ech comparison of all other things with this we must count them all but losse in comparison of this; yea we must make this ac∣count that it is better for vs vtterly to be despoiled and depri∣ued of all things, then of this one thing, the knowledge of Christ Iesus. Nay we must goe farther then the mariner or merchant: for he casteth out his wares, because he had rather liue though poorely, then perish with his wares in the waters: but he is so farre from contemning his wares or his wealth▪ that when he comes vnto the hauen he sorrowes for his wealth perished in the waters. But wee must contemne all other things, and count them not onely as losse, but as dung, and most vile and abiect in comparison of the excellent know∣ledge

of Christ; and when wee haue lost all things if ••ee haue this excellent knowledge of Christ Iesus, wee ••ust still so reioyce herein as that wee make no other ••count of all other things than trash and naught. Albe∣•• therefore it bee not alwaies needfull quite and vtterly to ••spossesse our selues of all outward things that we may come ••o the excellent knowledge of Christ Iesus, yet must we be ••us affected both towards the one and the other, as that we ••oth more care for this than for all things else, and con∣••emne and count all things else but dunge in comparison ••f this.

Which account that we may the rather make, let vs in the ••hird place see what the excellencie, and the vantage is of the ••nowledge of Christ Iesus. Many daughters haue done vertu∣••••y, saith Salomon describing the conditions of a vertuous ••nd godly woman, but thou surmountest them all. So I say of ••nowledge, many knowledges of many things are most ex∣••ellent, and of rare commendation, and to be sought after more than the most precious things else whatsoeuer: but the knowledge of Christ Iesus farre excelleth, and farre surmoun∣••eth them all. This our Sauiour Christ plainely witnesseth, where he saith vnto his Disciples, Verily I say vnto you, that ma∣••y Prophets and righteous men haue desired to see those things which yee see, and haue not seene them, and to heare those things which yee heare and haue not heard them. The Prophets and other holy men of God had seene long before in the spirit, and by faith those things which the Disciples then saw: for it is said that Abraham saw Christ his day and reioyced; he saw it a farre of with the eyes of faith, and reioyced. But our Saui∣our farre preferreth the sight and hearing of him which now his Disciples had after his comming in the flesh, before that which the Prophets and other holy men of God had of him before his comming in the flesh. Which plainely sheweth that the knowledge of Christ Iesus by the light of the glorious Gospell farre excelleth that knowledge in the old Testament, and much more all knowledge else whatsoeuer. Much to the same purpose is that testimonie of our Sauiour touching Iohn Baptist, where he maketh him the greatest of them that went

before him, but the least in the kingdome of heauen to 〈◊〉〈◊〉 greater then hee was. Whereas the meaning is, that th•• preaching of Iohn Baptist was much better and clearer tha•• the preaching of the Prophets, because he pointed at th•• lambe of God now ready to be offered vp as a sacrifice forth•• sins of the whole world: and yet the preaching & message o•• euery Minister in the new Testament is better and clearer the•• the preaching and message of Iohn Baptist, because that by their message and ministerie the knowledge of Iesus Christ 〈◊〉〈◊〉 better and more clearely opened. Yea, and that which ye•• more commendeth the excellencie of the knowledge o•• Christ Iesus, is that the Angels themselues desire to behold this mysterie of mans redemption and saluation by Christ Iesus, which yet they see not but we see into by the knowledge of Christ Iesus reuealed in his glorious Gospell. What shall I speake of those manifold titles giuen herevnto in the new Testament, as that it is called the mysterie of God, the myste∣rie of the kingdome of God, the mysterie of Christ, the my∣sterie of God the Father & of Christ, the mysterie kept secret from the beginning of the world &c. All which doe wonder∣fully commend the excellencie of this knowledg, being made knowne vnto none, but vnto whom the Father doth reueale it by his spirit: For no man knoweth the Sonne but the Father, and he to whom the Father doth reueale him by his spirit. I will not farther stand to amplifie the excellencie of this know∣ledge, either by speaking of that ignorance which is opposite vnto this knowledge, or by comparing of this knowledge with any other knowledge whatsoeuer. Through the igno∣rance of this knowledge of Christ Iesus are the Gentiles stran∣gers from the life of God. Excellent then is this knowledge whereby we liue in God, and God in vs. Againe, the know∣ledge of God in the old Testament in comparison of this knowledge by the Gospell in the new Testament is but as darknesse in comparison of the light. For as Moses shewed the law, the Iewes eyes were not lightned but blinded, but by the light of the Gospell all darknes is driuen from our eyes, as the Apostle sheweth. What then is any knowledge that it should be compared with the excellent knowledge of Christ

Iesus? Not therefore to compare it with any, as being incom∣parably beyond all, euen in it selfe yee see it is most excellent, desired of the Prophets and holy Patriarchs, desired of the holy Angels, and reuealed vnto none but vnto whom the Fa∣ther doth reueale it by his holy spirit. But most excellent it is to bee iudged by vs in respect of that vantage which it is vnto vs.

What is then the vantage of the knowledge of Christ Iesus vnto vs? Surely euen as much as our life and saluation is worth. For this is eternall life, saith our Sauiour in his prayer vnto his Father, to know thee to be the onely very God, and whom thou hast sent Iesus Christ. Where the meaning is, that the knowledge of Christ Iesus entreth vs into the possession of eternall life. For this we must know that howsoeuer we haue a name that we liue, yet indeed in respect of the life of God we are dead, vntill such time as God that commanded the light to shine out of darknes shine in our hearts, and bring vs by the light of the glorious Gospell vnto the knowledge of Christ Iesus: and then when we come vnto the knowledge of Christ Iesus by the illumination of Gods spirit, then we take entrance of the possession of eternall life. Which I take it our Sauiour Christ also signifieth where he saith, Verily, verily I say vnto you, the houre shall come, and now is, when the dead shall heare the voice of the sonne of God, and they that heare it shall liue. For when he saith, the dead shall heare the voice of the sonne of God, he meaneth that before such time as we heare the voice of the sonne of God, whereby we come vnto the true knowledge of him, we are dead spiritually, we liue not the life of God. And againe when he saith, that they that heare it shall liue, his meaning is that then onely we begin to liue the life of God, and to take possession of eternall life when we heare his voice, and thereby come to the true knowledge of him. A notable vantage that this knowledge of Christ Iesus brings vnto vs. But what knowledge of Christ Iesus is it that is this aduantage vnto vs? Not the knowledge of his person onely, but what he is made of God vnto vs, which I called before the second knowledge of Christ. To know that he was borne, liued and died for vs, to know that he is our wisdome, and

righteousnesse, our sanctification and redemption, to kno•• the virtue of his death and resurrection, to know that he is the reconciliation for our sinnes, that he is the saluation of our soules, that by him, and for him we haue and receiue all the good blessings of God, whether belonging to this life, on that that is to come, to know that in him are hid all the treasures of wisedome, and knowledge, and saluation, so that hauing him we haue all riches, and wanting him, whatsoeuer riches we seeme to haue, we haue nothing, thus to know him is a van∣tage vnto vs: for if we thus know him, we beleeue in him, we loue, and we keepe his commandements; and herein is life, and without this is nothing else but death.

Is this then the excellencie, and is this the vantage of the knowledge of Christ Iesus? what diligence should this stirre vs vp vnto after the meanes whereby we may come vnto this knowledge of Iesus Christ? what reuerence and attention should it worke in vs when the mysterie of this knowledge is opened vnto vs by the ministerie of his seruants? And yet be∣hold how where the light of this knowledge shineth most clearely, men do yet loue darkenesse better than light? It may be spoken to the shame of this whole Towne, it may be spoken to the shame of a great many of this congregation, that they loue darknesse better than light, that they had rather lie drow∣ned in the ignorance of Christ Iesus, than be taught in the knowledge of Christ Iesus; for what frequenting is there by them of those places where they should be taught in this knowledge? Three or foure Sermons may commonly be heard weekely. Of so many thousands as are in this Towne, how many hundreths, nay how many scores come to heare them weekely, nay come to heare any of them weekely? If it should be said as it was to Abraham at the destruction of So∣dom, if there be fiftie religious men within the Citie that hearken vnto my voice, and thirst after the word of their Saluation as the Hart thirsteth after the Brooks, if 45, if 30, if 20, if 10, I will spare it and remoue from it my sore plagues of famine, and sicknesse, would we not thinke it a hard matter if so many should not be found in this Citie, which might well be as Goshen, where there should be light though darkenesse were round about it? I say not that so

many cannot be found: for I do not know so much. But this I say, that too few such there are to be found amongst vs. In this congregation what slacknesse, and negligence is therein a great many either of frequenting other places, or this? Belo∣ued the holy Patriarches, and the Prophets desired that know∣ledge of Iesus Christ, which now ye may haue: and care yee not for it? yea the Angels doe euen yet desire to looke into it, and will ye not? what is the matter? doth this word of your saluation distaste in your mouthes? doe ye not rellish it? It is a token that ye are sick; and 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 hi∣ther to draw. Beloued we haue told you that the word which we bring vnto you is the word of life, the word of your Sal∣uation, the word of your reconciliation: and yet what slack∣nesse 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. Be∣loued, 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 lear∣ned 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 migh∣tie 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, de∣uout in praier, reuerent in hearing the word, carefull to me∣ditate 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 war∣rant 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 la∣bour 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 know∣ledge 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.

LECTƲRE 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 re∣nounceth all confidence in all things without Christ whatso∣euer, and plainly disclaimeth all vantage, all merit, all righte∣ousnesse by his workes. That I may winne Christ: Here is the cause why he disclaimes all righteousnesse by his workes, be∣cause 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 righ∣teousnesse 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 righte∣ousnesse of Christ Iesus, which God doth impute vnto him through faith in him. The summe then of that which the Apo∣stle 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 righte∣ousnesse 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 righte¦ousnesse 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 satis∣fie 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 ge∣nerally, whether done before or after his conuersion, as tou∣ching any righteousnesse by them; and againe so many times auoucheth in effect Christ Iesus alone to bee all his righteous∣nesse. Whence I obserue both the difficultie, and the neces¦sitie 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 pres∣sed, 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 vr∣ged 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 righte∣ousnesse, 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 righte∣ous before God. Great difference I know there is betweene the workes which go before, and the workes which follow af∣ter 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 ac∣ceptable 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 where∣by 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 examinati∣on 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 con∣uersion 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 alrea∣dy hath beene spoken. For the Apostle hauing spoken in the former verse of such workes as he did before he belieued, af∣firming 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 doubt∣lesse 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 on∣ly of such workes as he did before? Nay hauing spoken before of workes onely done before faith, in this generall tearm•• 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 van∣tage 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 present∣ly 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 a••ke questi∣on 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, 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 flou∣rish 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 vnder∣stand 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 whe∣ther 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 pro∣mise 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 thē 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 righte∣ousnesse 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 cir∣cumstance 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, 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, 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. 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. Our very best workes, and all our righteousnesse (as the Prophet wit∣nesseth) 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; we haue done that which was our dutie to doe. Let vs therefore walke before the Lord in holi∣nesse and in righteousnesse all the daies of our life. For without holi∣nesse 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,

and if he say that he is perfect, the Lord shall iudge him wic∣ked. Our good workes are the fruits of our faith, and the ef∣fects 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: 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, 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 righ∣teousnesse. Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne, or else we can∣not 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, 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 righ∣teousnesse.

But to him that worketh, the wages is not coun∣ted by fauour, but by debt: to him that worketh, that is to him that dependeth on his workes, that standeth vpon the me∣rit of his workes, and thinkes to be iustified by them, his wa∣ges 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 iusti∣fication by the righteousnesse of Christ Iesus: if we be perta∣kers of Christ his righteousnesse, if we be iustified by grace, 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 obe∣dience 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 righ••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 vnrighte∣ousnesse be hid, and our sinnes couered, and whatsoeuer im∣perfection 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 confi∣dence in our owne righteousnesse, and iudge euen our very best workes in that respect to be but losse and dung, or else w•• 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. If any man, saith hee, will follow mee, let him forsake himselfe, and take vp his crosse, and follow mee. Let him forsake himselfe, 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 no•• 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, 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 ••hat day, let vs with the Apostle iudge euen our best workes ••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 ••ummoned their iudgement and appearance, they haue dis∣••laimed all their owne works, and all righteousnesse by them, ••nd with heart and voice desired to be found in Christ in that ••ay. I should now shew how wee may bee found in Christ in ••hat day.

O Lord our God, open our eyes wee beseech thee, that we ••ay daily more and more see and behold those infinite trea∣••ures of righteousnesse and saluation which are laid vp for vs in ••hy Sonne Christ Iesus. As thou hast vouchsafed to make him ••nto vs righteousnesse and saluation, so giue vs an heart to ac∣••nowledge him our whole righteousnesse, and the horne of ••ur saluation, that disclaiming all righteousnesse by any works ••f our owne, wee may daily more and more grow vp in thy ••onne, and in that last and great day may be found in him.

LECTƲRE 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 ha∣uing 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 i•• the righteousnesse of Christ Iesus. Thus ye see the reason an•• the meaning of the Apostles speech in generall.

Now to open these words yet a little more particularly, ye•• see the Apostle here speakes of two sorts of righteousnesse; th•• one his owne, the other Christs. His owne righteousnesse he calleth that righteousnesse which is of the Law, that i, whic•• ariseth from the obseruation of the commandments and or∣dinances of the Law, euen from the performance of those things which God in his holy Law requireth. Christs righte∣ousnesse hee calleth that righteousnesse which is through th•• faith of Christ, that is, that righteousnesse which being pro¦perly

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 vn∣to him because he beleeueth in him, and in him whom he hath sent, Christ Iesus. His owne righteousnesse, which is com∣monly called mans inherent righteousnesse, yee see he descri∣beth by the Law, that is, by the obseruation of those things which God requireth in his Law, not only ceremoniall, or iu∣diciall, but morall also: for so he said before, that hee was vn∣rebukeable 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 in∣strument 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 righteous∣nesse 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 there∣fore 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 vn∣to 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 ano∣thers righteousnesse, the righteousnesse of Christ by his per∣fect 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 righte∣ousnesse 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, b••t in Christ, that is, that I may be found not hauing mine o••ne righteousnesse, which is by the obseruation of the comman∣dements and ordinances of the Law, a•• to be iudged of the Lord by that righteousnesse, but that I may be found in that righteousnesse which is in••eed onely inherent in Christ, and which God doth impute vnto mee through faith in Christ Ie∣sus, 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 op∣position that is betweene the righteousnesse of worke•• 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 ru∣ine of the Iewes, he saith, that they being ignorant of the righte∣ousnesse of God, and going about to stablish their owne righteousnesse, submitted not themselues vnto the righteousnesse of God. And after∣wards 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. 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. And againe, Whosoeuer are iusti∣fied 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 righ∣teousnesse are so opposed the one vnto the other, and so distin∣guished 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 righteous∣nesse 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: 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 reioy∣cing in the other, in the next chapter hee taketh vp the exam∣ple of Abraham the father of the faithfull, and prouing that Abraham was iustified by faith, and not by workes, he begin∣neth 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, 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 el••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 what∣soeuer it be, it is giuen freely: but if it be of workes, then is i•• 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: for as the Apostle saith, Whoso∣euer are iustified by the Law, yee are fallen from grace. As if he•• should haue said, Iustification by the Law excludes iustifica∣tion by grace. 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 righte∣ousnesse 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 accoun∣ted 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 ha∣uing his owne righteousnesse, but onely the righteousnesse which is through the faith of Christ? why may not righteous∣nesse 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 argu∣ments that wee cannot be iustified before God both by faith and by workes? Shifts I know they haue whereby they de∣ceiue 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 toge¦ther 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 ••hether it be by grace or by workes that we are counted righ∣teous 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 requi∣red, 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, ac∣cording as it is said, 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 with∣out 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 re∣spect vnto his reioycing in the day of Christ, that he had not runne in vaine, nor laboured in vaine. He knew that the sen∣tence in that day would passe thus, Come yee blessed of my Fa∣ther, inherit yee the kingdome prepared for you from the foundati∣ons 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 impri∣sonments, 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 righte∣ousnesse, and abounding in euery good worke: hee desired (no doubt) in that day to heare that voice, It is well done good seruant and faithfull: thou hast beene faithfull in little, I will make thee ruler ••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 obser∣uation 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, 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 sen∣tence for them in that day.

Hauing then before seene that we cannot be accounted righteous before God both by faith, and by workes, bo••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 righte∣ous 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. They say the Apostle in this place and elsewhere calleth that a mans owne iustice which he chalengeth by the worke•• 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 righ∣teousnesse he meaneth that righteousnes which man chalen∣geth by such workes as he spake of imediately before, them∣selues will gran••; 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 righteous∣nesse meane that whole righteousnesse which is in man by workes whensoeuer done, whether before or after faith, whe∣ther without or with the grace of Christ? Doth that righte∣ousnesse which is in vs by workes done after faith by grace ••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 ••esh as that they are not able to endure the seuerity of Gods ••udgement: but that he had neede with the Prophet Dauid to ••ift vp his voice, and to pray, Enter not into iudgement with thy ••eruant O Lord, for in thy sight shall no man liuing be iustified. Is ••hen euen that righteousnesse which is in vs by workes done by grace after faith so full of imperfections, so full of vnclean∣••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 Apo∣stle by mans owne righteousnesse in this place meane that righteousnesse which is in vs by workes done by grace after ••aith? The circumstance of the place prouing it, and nothing being able to be brought aginst it, it is to bee concluded that by man•• owne righteousnesse is here meant euen that righte∣ousnesse which is by workes after grace. See then that wee ••hould desi••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 ••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 be∣fore 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 conuer∣sation 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 ho∣linesse of life, or good-worke••, but hauing such righteousnes of our owne that in the iudgement the Lord in mercie may re∣ward 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 shalbe 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 shalbe 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 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 re∣ceiue his reward according to the merit of it. This righteous∣nesse 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 be∣fore 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: We are iustified freely by grace through the redempti∣on that is in Christ Iesus, whom God hath set forth to be a reconci∣liation through faith in his bloud. Againe, 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, 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 accoun∣ted 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 righ∣teousnes before God, that God through faith in Christ Iesus imputeth not our sins vnto vs, but imputeth Christ his righte∣ousnesse vnto vs, reckoning the righteousnesse of his obedi∣ence vnto the Law vnto vs, as if wee had fulfilled the righte∣ousnesse of the Law in our flesh, and for the merits of his suf∣ferings

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 mou∣eth him, not any of our workes: Christ, and his righteousnes is the righteousnesse whereby we are iustified, faith is the in∣strument whereby onely wee are made partakers of his righ∣teousnesse.

I know that there are dogges which barke against this truth, affirming that the righteousnesse whereby we are iusti∣fied, 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 au∣thoritie to proue that the righteousnesse whereby we are iusti∣fied 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 attri∣buted 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 im∣perfect, as also our knowledge, and loue are, and so iustificati∣on is not attributed vnto it, but onely as it taketh hold vpon Christ Iesus, and his righteousnesse which is our perfect righ∣teousnesse. Whatsoeuer therefore they say, l••t vs know that the righteousnesse whereby we are accounted righteous be¦fore God is only inherent in Christ Iesus, and is not ours but only by imputation, inasmuch as God doth impute it vnto v••

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. And seeing it is Christ his righte∣ousnesse 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 redemp∣tion: he is the reconciliation for our sinnes; by him, and through him, and for him we haue all that we haue; and vn∣der 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 thi•• 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 th••ough faith, not imputing our sinnes but Christ his righte∣ousnesse 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 confi∣dence

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 by the righteousnesse of Christ Iesus, whose whole obe∣dience in suffering death, and fulfilling of the Law shall bee the couering of our sinnes, and the cloke of our righteous∣nesse. 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 righ∣teousnesse, which is full of vnrighteousnes and vncleannesse, but passing by our sinnes and our iniquities, accept the righte∣ousnes 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.

LECTƲRE LVII.

PHILIP. 3. Vers. 10.

That I may know him, and the vertue of his resurre∣ction, &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 princi∣pall gaine that he reckoned vpon by doing so. 2. He did so for other aduantages that he reckoned vpon by doing so: as ••. 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 vn∣to 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 with∣out Christ, and reioycing onely in Christ Iesus is most profi∣table. Why, what profit comes thereby? 1. Christs righte∣ousnesse 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 Ie∣su••. 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 iusti∣fied 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 passi∣on &c. but such a knowledge as whereby we feele and proue in our selues, and in our owne soules that hee is indeed our re∣demption, our reconciliation, our saluation, and whatsoeuer else we haue heard, or read, or belieued of him in the Scrip∣tures: 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 resurrecti∣on 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 ob∣taine 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 en∣dure 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 confi∣dence in his merits or workes, but onely reioyceth in Christ Iesus, that so he may be iustified before God by Ch••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 glo∣ry 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 Apo∣stle 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 righ∣teousnesse, 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: the one, a contemplatiue and knowing knowledge, .i. such a know∣ledge as whereby we know that Christ is the onely begotten sonne of God, that he was sent into the world to saue sinners, that he was crucified, that he died, that he was buried, that he was declared mightily to be the sonne of God by his resurre∣ction from the dead, that he was highly exalted, and had a name giuen him aboue euery name &c, and whatsoeuer else the scriptures of God doe storie of him. Such a knowledge of Christ was that which the Samaritans had by the saying of the woman, which testified of him, saying, he hath told me all that euer I did: and such a knowledge the Physitian hath of his physicke, and the vertue thereof by relation of others, and by reading in his bookes. The other knowledge of Christ is an experimentall and feeling knowledge of Christ, whereby we feele & know in our own soules that he is such a one as the scriptures describe him to be, that he is made of God vnto vs wisdome, and righteousnesse, sanctification, and redemption, that he died for our sinnes, and rose againe for our iustificati∣on. Such a knowledge of Christ was that which the Samari∣tans had when they had heard Christ themselues, and so knew that this was indeede the Christ, the Sauiour of the world: and such a knowledge of Salomons wisdome and prosperitie the Queene of Sheba had when shee had seene it with her eies,

and heard it with her eares; and such a knowledge the Phy∣sitian hath of his physicke, and of the vertue thereof, when he hath had experience of it in himselfe. Now when the que∣stion is here asked, whether Paul did not know Christ, because he saith, that I may know Christ, we must vnderstand that the Apostle doth not here speake of the former sort of the know∣ledge of Christ: for it is out of all question that he that had preached Christ among the Gentiles so many yeares, that had planted so many Churches in the faith of Christ knew what∣soeuer the scriptures of God did witnesse of Christ. But the Apostle here speaketh of that experimentall and feeling knowledge of Christ, whereby we feele and know in our own soules that such as the scriptures describe him to be such he is vnto vs. What then? Had not the Apostle this experimen∣tall and feeling knowledge of Christ? It is not to be doubted but that this holy and elect vessell of God had this same fee∣ling knowledge of Christ Iesus. How then would he be found hauing the righteousnesse of Christ which is through faith, that he might know Christ? It is not simply meant that he would be so found that he might haue that feeling knowledge of Christ, but that he might grow vp daily more and more with all godly increasing in that feeling knowledge of Christ. He would be found righteous with the righteousnesse which is of God through faith, that he may daily grow vp with all godly increasing in this feeling knowledge of Christ.

Whence first I obserue what knowledge of Christ it is which all Christians should principally long and thirst after: and that is, that they may know Christ with such a feeling knowledge as that they feele and know by experience in their owne soules the infinite treasures of wisdome, and knowledge, and saluation that are hid in him for them: for this is the sa∣uing knowledge of Christ to know him not onely to be a Sa∣uiour, but to be our Sauiour. Many there are that know Christ to be the sonne of God, to be the Sauiour of the world, to haue payed the price of mans sinnes by his one oblation of himselfe, and to be hee that is appointed iudge both of the quicke and dead in that day. Many there are that can and do speake of his praises in the great congregation, that preach

vnto others the infinite treasures of wisdome, & knowledge, and saluation that are hid in him, that talke of his saluation from day to day, that speake as if they had all knowledge, and vnderstanding, and knew Christ as well as the best. Many I say such there are, and I wish that the number of them were far greater then it is. But yet here is not all that knowledge of Christ that we should long and thirst after. For thus farre ma∣ny come, whose knowledge is nothing else but the increasing of their iudgment and condemnation: as the Apostle plaine∣ly witnesseth where he saith, that it is impossible for them which were once lightened, and had tasted of the heauenly gift &c: and likewise the Apostle Peter where he saith, that if they that haue once escaped from the filthinesse of the world through the knowledge of the Lord, and of the Sauiour Iesus Christ be yet againe tangled therein, and ouercome, their latter end is worse then the beginning. By both which places it is plaine that men may haue a good measure of the knowledge of Christ, whose end notwithstan∣ding is death and damnation. We must therefore long and thirst after a farther knowledge of Christ. This is the sauing knowledge of Christ Iesus, that we know that wee are the sonnes of God, that he died for our sinnes, and rose againe for our iustification, that he is made of God vnto vs wisdome, and righteousnesse, and sanctification, and redemption, that he is the reconciliation for our sinnes, that he sitteth at the right hand of God to make request for vs; that an inheritance immortall, and vndefiled, and that fadeth not away is reserued in heauen for vs. To haue such a feeling knowledge of him, as that by our owne experience in our soules we finde in our selues the fruits of his sufferings, the comforts of his promises, the riches of his mercies, knowing by the testimonie of the spirit witnessing vnto our spirit, that what righteousnesse hee hath fulfilled for his children he hath fulfilled for vs, what be∣nefits of saluation he hath purchased for his children he hath purchased for vs, what promises he hath made vnto his chil∣dren belong vnto vs, what ioyes he hath prepared for his chil∣dren are reserued for vs, this is that knowledge which passeth all knowledge, this is that knowledge which is that sauing knowledge, & this is that knowledge which we must long and

thirst after. By this knowledge it is that Iohn saith, We know that we are translated from death vnto life, because we loue the brethren: and againe, We know that he heareth vs in whatsoeuer we aske, and we know that we haue the petitions that we desire of him: and againe, We know that we are of God, we know that the sonne of God is come, and hath giuen vs a minde to know him which is true. How knew the Apostle these things? He felt the comforts of these things in his owne soule, his owne heart did leape within him reioycing at these things.

O my brethren try and examine your hearts how many of you haue this knowledge of Christ, and withall see and consi∣der 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 af∣ter 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 experimen∣tall 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 iusti∣fied 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, 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 know∣ledge 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 fee∣ling 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, san∣ctification, or redemption; many of vs know not what trea∣sures 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 beget∣ting,

and increasing of faith in vs, that we may beleeue, and know, and growing in faith we may grow also in the know∣ledge of Christ Iesus. Let vs with reuerence hearken vnto the word preached, and celebrate the holy Sacraments, two or∣dinarie meanes which the Lord vs••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 hea∣ring by the word of God. Seeing therefore wee cannot know Christ vnlesse we beleeue in him, and seeing we cannot be∣leeue 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 pu••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 vn∣to 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 sub∣stance, and made one with vs, and we with them are so sure seales vnto vs that by a mysticall vnion and spirituall coniun∣ction we are made one with Christ, and Christ with vs, mem∣bers 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 per∣fectly know that by sense. Such are the helps which we haue by this holy sacrament of the Lords Supper for the strength∣ning 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 be∣come wholly ours, so withall our soule receiueth Christ toge∣ther 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 salua∣tion. 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 ce∣lebration 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 whatso∣euer 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 confi∣dence 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? Where∣fore 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 know∣ledge 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 sweet∣nesse of Christ, and the full worth of Christ. For if they knew in their owne soules that Christ were made of God vn∣to 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 re∣nounce 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 me∣rit and worth of their owne workes, and of their owne righte∣ousnes? 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 me∣rits, 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.

LECTƲRE LVIII.

PHILIP. 3. Verse 10.

And the vertue of his resurrection, and the fellow∣ship of his afflictions &c.

THat I may know him, and the vertue] That is, and that I may know the vertue of his resur∣rection, .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 righte∣ousnesse 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 vn∣derstand 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, where∣by 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 be∣ing iustified by the righteousnesse of Christ through faith in him, I may know, and daily more and more feele in my se••••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 Apo∣stles great desire to know and to feele in himselfe by the worke of the holy Ghost the vertue of Christ his death and resurre∣ction. He reckoned this knowledge amongst the chiefe van∣tages 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 re∣surrection. 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 re∣surrection. 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 pur∣chased 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 accomplish∣ment 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 vn∣to 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 conten∣tion, or the like sinnes, to be cooled, and a desire to liue righ∣teously, 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 in∣ner 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 righ∣teousnesse and true holinesse. Euen our baptisme doth wit∣nesse vnto vs, that so many of vs as are baptized into Christ Iesus, wee should die vnto sinne, and liue vnto God in righte∣ousnesse and true holinesse. Which death vnto sinne, and life vnto God, seeing the holy spirit of God doth worke in vs by the power of Christ his death and resurrection, how should we not most earnestly desire to know and to feele in our selues the vertue of Christ his death and resurrection?

But doe wee desire to know and to feele in our selues the vertue of Christ his death and resurrection? Doe we with our Apostle in this place reckon this knowledge amongst our chiefest vantages? Nay alas we know it not, neither care we to know it: for what dying vnto sinne and liuing vnto God is there amongst vs? In whom is the strength of sinne abated, and the life of God renewed in the spirit of his minde? Doth the Atheist leaue his Atheisme, and embrace godlinesse? Doth the couetous person leaue off to set his affection on the things which are on the earth, and set his affection on the things which are aboue? Doth the cruell oppressor leaue off to grinde the faces of the poore, and beginne to be mercifull? Doth the vsurer leaue off to lend his money vpon vsurie, and beginne to lend freely? Doth the swearer leaue off to sweare, and beginne to feare an oath? Doth the filthy whore-monger and adulterer leaue off his vncleannesse, and beginne to liue chastly? Doth the contentious person leaue off to brawle and contend with his neighbour, and beginne to loue quietnesse? Doth the drunkard leaue his drunkennesse, and beginne to liue soberly? &c. Doth any prophane and wicked person leaue off his prophanenesse and wickednesse, and beginne to liue righteously and godly in this present world? Nay so farre are wee from dying vnto sinne, and liuing vnto God, that contrariwise wee liue vnto sinne in sinne, and wee are dead in respect of the life of God. If wee would denie it, yet doe the iudgements of God testifie it vnto our faces. Hath not the sword beene shaken against vs by the hand of a cruell and mercilesse enemie now a long time? Hath there not beene cleannesse of teeth in all our cities, scarcenesse of bread in all

our places, euen a great dearth and famine throughout this whole land now a long time? Hath not grieuous sicknesse and mortalitie, great plagues and strange diseases taken away ma∣ny 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, be∣cause 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 stretch∣ed 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 morti••••e our earthly members, fornication, vncleannesse, the inordi∣nate 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 whoso∣euer 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 licenti∣ousnesse, 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 resurre∣ction issueth and springeth, and that is, from the righteousnes of faith: for still wee must remember that these foure last van∣tages whereof the Apostle speaketh, doe so follow the renoun∣cing 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 them∣selues 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: 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, As the branch cannot beare fruit of it selfe, ex∣cept it abide in the vine, no more can yee except yee abide in mee. Whence it is most plaine, that they onely that are ingrafted into Christ Iesus by a true and liuely faith in him, whereby they take hold of his righteousnesse, bring forth the fruits of the spirit, dying vnto sinne, and liuing vnto God in newnesse and holinesse.

Why is it then that there is so little knowledge amongst vs of the vertue of Christ his death and resurrection? The reason is, only the faithfull children of God know it. The rest they haue no root in themselues, they want that true and liuely faith whence such knowledge should spring. Let this then serue to rowse vs out of the dead sleepe of sinne, and to awake vs vnto righteousnesse. That the death and resurrection of Christ worke no better vpon vs, that wee subdue not the flesh vnto the spirit, that we serue sinne, and giue not our members seruants vnto righteousnesse in holinesse, it is a plaine argu∣ment of the want of faith in vs. And therefore our Sauiour made it an argument against Iudas that hee beleeued not, be∣cause he would betray him. 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 mis∣chiefe, 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 be∣leeue 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 vn∣to our selues of our righteousnesse by faith. In a word, iusti∣fication

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 afflicti∣ons, 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 vn∣to 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 righteous∣nesse of Christ through faith, in such afflictions as Christ suf∣fered 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 out∣ward afflictions in his body? yea hee counted it a great van∣tage 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 grie∣uous

vnto God his children, but rather they should count it a vantage vnto them to be afflicted for his sake. Thus the ho∣ly Ghost almost euery where teacheth vs. 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, Count it exceeding ioy when ye fall into tenta∣tions. i. afflictions and tribulations whereby ye are tempted. And the Apostle Peter, Thinke it not strange concerning the fiery triall, 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 afflicti∣ons, and to count them vantage vnto vs, hee hath set do••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, 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 Saui∣our, when they persecute you: for so persecuted they the Prophets which were before you: yea such persecutions and affliction•• 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 obe∣dience of his will. For so saith the Lord by his Prophet, In their affliction they will seeke mee diligently. So saith Ieremy, that before the Lord corrected and chastised him by afflictions he was a•• vntamed calfe. 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. Whom the Lord loueth he chasteneth, and he scourg∣eth 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 w•• like vnto Christ, as both the Apostle sheweth here, and in the Epistle to the Romanes, 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 ••th them. And therefore when Saul persecuted them that ••lled vpon his name he called vnto him from heauen, say∣••ng, Saul, Saul, why persecutest thou me? because he persecuted ••is children he counted that he persecuted him. 6. It pleaseth ••he Lord through afflictions to bring his children vnto the ••ingdome. For it is ordained that through many afflictions ••e should enter the kingdome. No chastising, saith the Apo∣••tle, for the present seemeth to be ioyous, but grieuous, but afterward 〈◊〉〈◊〉 bringeth the quiet fruite of righteousnesse vnto them which are ••ereby exercised. And againe Peter speaking to this purpose ••aith, Wherein ye reioyce, though now for a season ye are in heaui∣••esse, that the triall of your faith being made much more precious ••hen gold that perisheth, though it be tried with fire, may bee found ••nto your praise, and honour, and glory, at the appearing of Iesus Christ. These and many moe reasons the holy Ghost com∣••endeth vnto vs in the holy Scriptures wherefore wee should ••eioyce in afflictions, and why wee should count them a van∣••age vnto vs.

Art thou then afflicted and brought low through any op∣••ression, through any crosse or trouble? There hath no ten∣••ation taken thee, but such as appertaineth to the children of God: If thou belong vnto him he thus afflicteth thee that he may keepe thee in obedience vnto his will, that hee may trie thy faith and thy patience, that thou maist know his loue to∣wards thee, that thou maist be made like vnto him, and that after thou hast suffered with him thou maist also reigne with him. Wheat by the flaile is purged from the chaffe, flowre by the seiue is purged from the branne, and gold by the fire ••s purged from the drosse. If we will be good wheat for the Lord his barne, the flaile must go ouer vs, and wee must be winowed. If we will be fine floure wee must be boulted and sifted: if we will be pure gold we must bee purged in the fire. Onely let our care be that we suffer not as euill doers, but as Christians for Christ his sake, & for the good of his Church

O Lord as thou hast by the death of thy Sonne destroyed the death of sinne, and by his. &c.

LECTƲRE LIX.

PHILIP. 3. Vers. 10.11.

And the fellowshippe of his afflictions, and be made conformable to his death, if by any meanes I may attaine &c.

OH, but thou wilt say that thine afflictions, thy troubles, and thy sorowes are exceeding great and vnsupportable. Looke vpon Iobs afflictions in his goods, in his children, in his owne person. He had 7000. sheepe, and 3000. Camels, and 500. yoke of oxen, and 500. she asses: and of all these he was quickly depriued, some the Shebeans, some the Chaldeans tooke away violently, and some the fire of God consumed and burnt. He had also seuen sonnes, and three daughters, and a very great familie: and these all were slaine at once by the fall of a house. Himselfe likewise was smitten with sore boyles from the sole of his foote vnto his crowne, so that he sate downe in the ashes, and tooke a potsheard to scrape himselfe withall. His wife which should haue beene his helper, bid him blaspheame God and die. His friends which should haue comforted him encreased his sorowes; so that euery way he was most grieuously afflicted. Compare now then thine afflictions and sorowes with his, and see what comparison there is betwixt them for greatnesse and grieuousnesse. And if the Lord blessed his last daies more then the first in goods, and in children, and in euery good blessing; then let not thy great affliction trouble thee, but hope thou in the Lord, and abide patiently on him, and he shall make thy way to prosper. Againe, looke vpon Christ, persecuted Christ, euen from his birth, forced to flie euen then into Egypt for feare of Herod; tempted Christ, by the Deuill in the wildernesse; poore Christ, not hauing a hou••e to put his head in; betrayed Christ, by the hands of one of his owne Disciples; afflicted Christ, so that his sweat was like

drops of bloud, trickling downe to the ground; punished Christ, so that he cried, my God, my God, why hast thou forsaken mee; crucified Christ, euen between two theeues. What are thine afflictions, & thy sorowes in comparison of thy Christs? He hath seasoned all thine afflictions and thy sorowes with his, so that be they neuer so great thou shouldest not be trou∣bled therewith. Oh, but they come so thicke vpon thee one on the necke of another that thou art not able to looke vp. What? come they thicker vpon thee then vpon Iacob the Pa∣triarch? Of whom we read, first that he fled to Laban least his brother Esau should kill him; when he was with Laban hee dealt ill with him, and changed his wages tenne times; when he went from Laban, Laban pursued him, and if the Lord had not forbid him would surely haue hurt him; when hee had escaped Laban, then he was againe in great danger by his brother Esau; when hee had escaped that danger, then his daughter Dinah was rauished, and his sonnes Simeon and Leuie slew the Shechemites, and brought him into great danger there; when he went from thence, his wife Rahel in the way died in trauell; soone after Reuben his eldest sonne went vp vnto his fathers bed, and lay with Bilhah his fathers concubine. Could sorowes well come thicker vpon a man? Iobs sorowes likewise how thicke came they vpon him? A messenger came to Iob, and said, the oxen were plowing, and the asses feeding in their pla∣ces &c. to vers. 20 Anon after this he was smitten with sore boyles in his owne person as we haue heard: when he was so his wife came and spake as we haue heard; and then after her came his miserable comforters. If thy sorowes then come thicke vpon thee, thou seest that nothing doth befall thee but such as appertaineth to the children of God. Tarie thou ther∣fore the Lords leasure, be strong, and he shall comfort thine heart. Oh, but thou hast waited long, and yet dost finde no case. What, longer then Dauid waited for the kingdome of Israel after that he was annointed King ouer Israel by Samuel? After he was annointed by Samuel, hee waited in great afflicti∣on, persecution, and perill many yeares before he reigned o¦uer Iudah, and after that hee waited seuen yeares and a halfe before he rigned ouer Israel. Hast thou waited longer then

Christ himselfe did? He was full of sorowes all his life long. Thou maist not prescribe God a time, thou must in patience possesse thy soule. Heauinesse may endure for a night, but ioy commeth in the morning. And what if it come not the next morning? what if it come not the next week? the next month; the next yeare? nay what if thy daies bee consumed with mourning? O in the morning when his glory shall appeare thou shalt be glad and reioyce. For the present thy faith and thy patience is exercised, and for the present it is grieuous, but afterwards it bringeth the quiet fruite of righteousnesse vnto thee that art exercised thereby. Oh, but thou wilt say, what comfort can I haue in the meane time seeing he afflicteth mee as the wicked, and maketh no difference betweene me and the wicked? Oh, but thou art much deceiued. He afflicteth thee, and he afflicteth the wicked, and it may be with like afflicti∣ons, but yet not in like sort. Hee afflicteth thee as a father, him as a iudge, thee in mercy and in loue, him in anger and displeasure, thee for thy correction and chastisement, him for a plague and punishment. He chastiseth thee with roddes, but he woundeth him with the swords of an enemie: thou by thy corrections art kept in a child-like awe, hee in a slauish feare; the effect of thine afflictions is, reformation of things past, and obedience afterwards to thy good; but the effect of his is hardnes of heart, and rebellion against the highest; the end of thine is ioy euerlasting, the end of his is woe euerlast∣ing. Though therefore your afflictions seeme to be like, yet is the whole course of them altogether vnlike, in the begin∣ning, in the manner, in the vse, in the effect, and in the end. What then though thine afflictions be great? It is a token that he hath giuen thee great grace and strength to stand. For he will not suffer his to be tempted aboue that they be able, but will e∣uen giue the issue with the tentation that they may be able to beare it. What though thine afflictions be many? It is that, as gold purified seuen times in the fire, thou maist bee found more precious at the appearing of Iesus Christ; what though thou hast waited long? It is that thy patience may haue her perfect worke, and that thou maist be perfit, and entire, lacking no∣thing. What though there be no oddes vnto thine outward

sense between thy sufferings and the wicked? It is that thou maist grow out of loue with that restlesse and wretched life, and maist long after that life where there shall be no more death, nor sorow, nor crying, nor paine, but life without death, ioy without sorow, rest without crying, and pleasure without paine.

If this will not serue to make thee brooke thine afflictions be they great, or many, or whatsoeuer they be, then consider these points Christianly and with a wise heart. 1. Consider what thou hast deserued if the Lord should deale with thee in weight and measure. Are thine afflictions and thy troubles proportioned to the desert of thy sinnes? Nay if hee should dispute with thee thou couldest not answere him one thing of a thousand: if he would straightly marke thine iniquities, thou were not able to stand when he is angrie. No sinne that thou committest in the whole course of thy life, but the wages of it is death, euen euerlasting death both of body and soule with∣out the Lords speciall mercy. What are then thine afflictions vnto that that thou hast deserued? 2. Consider how light and momentanie thine afflictions are. For what if they be for a yeare? what if for twentie? what if for thy whole life? when the Lord had punished his people with 70. yeares captiuitie, for a moment, saith he, in mine anger I hid my face from thee for a little season, but with euerlasting loue haue I had compassion on thee. Seuentie yeares captiuitie it was but a little while, a mo∣ment in comparison of his euerlasting loue. Euen so the af∣flictions that thou sufferest, if they be for seuenty, if for a 100. yeares, what is this in comparison of eternity? Who would make account of taking very bitter potions, and very sharpe phisicke for three or foure daies together, in hope of health for euer after? What then if thy potions, if thy phisicke, if thine afflictions be for 70. or 100. yeares? It is not so much as three or foure daies, nor so much as three or foure houres, nay nothing in comparison of eternitie. And therefore the Apostle very well calleth the afflictions of this life light and momentanie afflictions in respect of that eternall weight of ••••ory reserued for them that stand fast vnto the end. 3. Con∣sider what fruit in the end followes thine afflictions. They

bring, saith the Apostle, the quiet fruit of righteousnesse vnto them that are thereby exercised. And in another place he saith that they cause vnto vs a farre most excellent, and an eternal we•••• of glorie. Which is not so to be vnderstood as if by our affli∣ctions we did merit an eternall weight of glory. Fo•••• count, saith the Apostle in an other place, that the afflictions of this pre¦sent time are not worthy of the glory that shall be shewed v ••o vs: but his meaning is that God in mercie rewardeth the light & momentanie afflictions of this life, with an eternall weight of glory, afflictions wi••h glory, light afflictions with a weight of glory, moment any afflictions with eternall glory, light and momentanie afflictions with an eternall weight of glory.

Let not afflictions then daunt vs, but let vs rather without Apostle desire to know in our selues the fellowship of Christ his afflictions, and let vs count them a vantage vnto vs. For the Lord correcteth him whom he loueth, euen as the father do•••• the childe in whom he delighteth. And if we be without correction, whereof all are partakers, then are we bastards, and not sons. The finest clothe yee know which a man weareth next vnto his skinne will sometimes be nastie and slurried, and then it must be beaten, and washed, and wrung, and if yet it be not cleane, then to it againe, and beat it, and wash it, and wring it till it be cleane, and fit to be worne next the skinne: but a sack-cloth, or haire-cloth we care not how blacke it be, neither doe we wash or wring it. Beloued we are so neere vnto Christ, as that we are not next vnto his skinne, but wee are flesh of his flesh, and bone of his bones. And therefore to purge vs and to make vs cleane he washeth vs, and hee wringeth vs with affli∣ctions. Sack-cloth and haire-cloth be it as blacke as it wi••l he cares not for the whiting and cleansing of it, because it shall neuer come neere vnto his skinne. Hee taketh no pleasure in it, and therefore he regardeth not the cleansing of it. Let vs not therefore be troubled at afflictions. They are nothing proportionable to that we deserue; they are but light and mo∣mentanie whatsoeuer they are, and in the end they cause vnto vs a farre most excellent, and an eternall weight of glory. Let vs therefore endure with patience, and let patience haue h•••• perfect worke, that we may be perfect and entire, lacking no∣thing.

For if we endure chastening, God offereth himselfe vnto vs as vnto sonnes: and blessed is he whom God correcteth. It fol∣loweth.

And be made conformable &c.] Or as Beza readeth it, whiles I am made conformable vnto his death, i. vnto Christ being dead: and so the sense is this; I iudge all things without Christ to be dung, as for other vantages, so for this, that whilst I am made like to the image of Christ that is dead, by sufferings, I may know and feele in my selfe the fellowshippe of Christ his af∣flictions, such as he suffered in his person, and doth now suffer in hi•• members. Here then I note two reasons why the Apo∣stle reckoned affli••tions a vantage vnto him; 1. Because in afflictions he had fellowshippe with Christ. 2. Because by af∣flictions he was made like vnto Christ. Whence I gather these two obseru••tions: 1. That in afflictions we haue fellow∣shippe with Christ. 2. That afflictions make vs like vnto Christ. For the first, that in our afflictions we haue fellowship ••ith Christ it is plaine, both because he suffered the like affli∣ctions before vs, and because in all our afflictions he suffereth with vs. For what affliction is it that we suffer? Is it pouertie, persecution, hunger; agonie in soule, punishment in body? Are we reuiled, slandered, mocked, tempted by the Deuill? Doth the wicked band themselues against vs, vniustly accuse vs, vniustly condemne vs, vniustly put vs to death? Are they of thine houshold thine enemies? doe they that eate bread at table with thee lift vp their heeles against thee, and betray thee into the hands of the wicked and vngodly? All this way our Sauiour Christ hath walked before vs: he hath drunke of all these cuppes, and hath seasoned them vnto vs. Neither did he onely suffer these and the like afflictions before vs, but as the head with the members still hee suffereth these and the like afflictions with vs. How many, how great, how aboue measure were Pauls troubles by sea, by land, of friends, of e∣nemies, in body, in spirit? yet calleth he them all the afflictions of Christ, because in them all Christ suffered with him. La∣zarus likewise in all his pouertie, sicknesse, sores, griefes, and miseries suffered nothing wherein Christ was not partaker of his griefe. And if all the paines and miseries of that patient

Iob were now vpon any of vs, we should feele nothing which Christ felt not with vs. For can any member of the body suf∣fer, and not the head suffer with it? Nay so long as this myste∣rie is which is for euer, that Christ is the head, and we the bo∣dy, so long if the body, or any member of the body be hurt, shall Christ which is the head be touched with the point of it.

O what a great comfort must this needes be vnto all the children of God: here is a notable seasoning of all our af∣flictions. If we be poore, sicke, persecuted, imprisoned, ba∣nished, whipped &c. in euery crosse that we beare the loue of Christ is sealed vnto vs, in euery suffering that we suffer Christ suffereth with vs. As therefore the Apostle exhorteth, Let vs reioyce in all our sufferings, inasmuch as we are partakers of Chr•••••• his sufferings. For as Paul saith, If we suffer with Christ, we shall also raigne with Christ, and if we beare about in our bodies the dying of the Lord Iesus, the life also of Iesus shall be made manifest in our mortall bodies.

My 2. obseruation was, that afflictions doe make vs like vnto Christ. He was consecrated the Prince of our saluation through afflictions. For taking our nature vpon him he filled it with the fulnesse of miseries, with all sorowes of flesh, with all anguish of minde, with persecution, with death, with sin, with condemnation, with hell: And those whom God hath fore∣knowne he hath also predestinate to be made like vnto the image of his sonne, like vnto him in many afflictions, that at the last they may be like vnto him in eternall glory. Do sorowes then come thicke vpon vs? the moe the better, because the moe∣the liker vnto Christ, who was full of sorowes, as Esay had prophecied of him. Doe we in agonies and bitternesse of so∣rowes descend into hell? Christ hath also descended, and herein we are like vnto him. If God haue giuen vnto vs po∣uerty, cold, nakednesse, and much affliction, if we feele many troubles to rest vpon vs, if we feele that greatest trouble of an affrighted soule, and a minde oppressed, let vs thinke with our selues; how good is God vnto vs, thus to make the image of his onely begotten sonne to shine in vs, that wee carying his image in vs may die with him, and also reigne with him in the due time which he hath appointed. Let vs looke into all that

euer we haue, euen into what thing soeuer pleaseth vs best, ••to our goods, lands, possessions, buildings, riches, honour, ••ealth, fauour, authoritie, friendship, wife, children, and the ••ke, in all these things we cannot behold the liuely image of Christ, nor by any of these things are we made like vnto Christ. Affliction and troubles, humiliations and crosses, ••hese are the things that make vs like vnto CHRIST, and ••he greater that our afflictions are the liker wee are vnto Christ.

Let this then teach vs with patience to beare whatsoeuer ••rosse doe befall vs. We are full of griefe, but we are chasti∣••ed of the Lord, because we should not be condemned with ••he world; we die with Christ, but because we should liue with him; we suffer with Christ, but because we should reigne with him; we weepe with Christ, but because that Christ should wipe all teares from our eyes; we are afflicted on eue∣••y side with Christ, but because we should be like vnto him in all afflictions, and so be glorified with him in the day of glo∣ry. Let vs therefore runne with patience the race that is set before 〈◊〉〈◊〉, looking vnto Iesus the author and finisher of our faith, who for ••he••y that was set before him, endured the crosse, and despised the shame, and is set at the right hand of the throne of God. Let vs approue our selues in much patience, in afflictions, in necessi∣ties, in distresses, in stripes, in prisons, in tumults, in labors, and let vs commit our soules vnto God in well-doing, as vnto a faithfull Creator. Yea let vs reioyce in afflictions, inasmuch as they are a vantage vnto vs, inasmuch as in our afflictions we haue fellowship with Christ, inasmuch as afflictions make vs like vnto Christ.

Now if the question be asked, whether, seeing afflictions are such a vantage vnto vs as that therein we haue fellowship with Christ, and thereby we are made like vnto Christ, whe∣ther I say we are to wish and desire afflictions and crosses: I answer that we are to wish them, if by that meanes we may at∣taine vnto the resurrection of the dead. For we are to wish, and we are to iudge all things without Christ to be but dung, that we may attaine vnto the resurrection of the dead. If therefore by the meanes of affliction, or by any meanes we

may attaine vnto the resurrection of the dead, we are to w•••• that meanes whatsoeuer it be. We are not therefore simply to wish for afflictions and crosses, being corrections and cha∣stisements for our sinnes, but if the will of God be so that w•• suffer afflictions, we are to reioyce inasmuch as we are parta∣ker of Christ his sufferings, & thereby made like vnto Christ and we are to wish, if by that or any meanes we may at∣taine vnto the resurrection of the dead. When therefore the Apo∣stle saith here, if by any meanes, this (if) implieth not any doubting in the Apostle, but an earnest desire in the Apostle to attaine to the resurrection of the dead. When he addeth if by any meanes, he implieth that the fellowship of Christ his afflictions is not the onely meanes whereby we attaine vnto the resurrection of the dead, but some without persecution at all, some not without persecution, but without effusion or their bloud, and some by martyrdome attaine to the resurre∣ction of the dead. Now the Apostle signifieth, that it is al one to him, if by any meanes, the first, second, or third, he may attaine to the resurrection of the dead. Lastly, by the resurrection of the dead, the Apostle meaneth the glorious resurrection of the Saints vn to life euerlasting. It is then as if the Apostle had said, I doe iudge all things without Christ to be but dung, that I may winne Christ, that I may know Christ, and the vertue of his resurrection, and the fellowship of his afflictions, and that I may attaine to the glorious resurrection of the Saints, if by any meanes, or desiring by any meanes, affliction, or any meanes to attaine and come vnto the glori∣ous resurrection of the Saints, whereby they are raised vnto glory, and life, and immortalitie. Now for the notes.

1. For the note of doubting which hence our aduersaries would gather, we shall haue occasion to speake of it in the next verse, by occasion of those words, if that I may.

2. I note, that albeit all the Saints of God attaine to the glorious resurrection of the dead by the resurrection of Christ Iesus from the dead: for he was made the first fruits of them that sleepe: and his resurrection is a sure pledge of our resur∣rection; yet doe not all the Saints of God attaine to the resur∣rection of the dead by the same meanes. For some haue at∣tained

to the resurrection of the dead without any persecuti∣••n that we read of; as that good old Simeon that tooke our Sa∣••iour in his armes, and praised God, and said, Lord now lettest ••ou thy seruant depart in peace according to thy word &c. Like∣••ise Zacharias, and Elizabeth, and Anna, and others. Others ••aue attained to the resurrection of the dead not without per∣••cu••ion and manifold afflictions, but yet without martyr∣••ome and effusion of their bloud, as Iacob, Dauid, and diuers ••thers. And others haue attained to the resurrection of the ••ead, but not without martyrdome, and cruell effusion of ••heir bloud, as many of the Prophets, Iohn Baptist, Steuen, ••ames, Paul, Peter, and diuers others. All which were Saints ••f God, and all which died in the Lord, and all of them no ••oubt wished, as Paul did, to attaine to the resurrection of the ••ead, if by any meanes they might attaine to the resurrection ••f the dead.

Whence I obserue, 1. that the way vnto the heauenly Ieru∣••lem is not onely by violent death inflicted by the hand of ••he cruell and bloudy persecutor, but that very many also are ••athered vnto their fathers in peace, and so sleepe in the Lord. ••or as it is a blessing giuen vnto Gods children, not onely to ••eleeue in Christ, but to suffer euen death for his sake, and so ••o enter into glory; so it is also a blessing giuen vnto Gods children to goe to their graue in peace, and so to be receiued ••nto the euerlasting habitationss. So it was reckoned vnto Abraham for a blessing that he died in a good age, an olde man, and of great yeares, and was gathered to his people. So it was ••eckoned vnto Dauid for a blessing, that he died in a good age, ••ull of daies, riches and honour. So vnto Iosiah, that he was put in∣••o his graue in peace: and generally to goe to the graue in peace ••s a blessing of God vpon his children. And therefore grosse ••nd absurd was their error, who thinking martyrdome the onely meanes to attaine vnto the resurrection of the dead, vo∣••untarily offered themselues as it were to the knife of the but∣••her. Onely this, if the will of the Lord be so, that by a vio∣••ent death we shall glorifie his name, we are patiently to sub¦••it our selues vnto his will: to which purpose is my second obseruation hence.

Secondly, hence I obserue that if we will attaine vnto the glorious resurrection of the Saints that are dead and die in the Lord, if we will be partakers with Christ in his glory, then must we not refuse to drinke of the same cup that he hath drunke, we must not refuse to be partakers with him in his af••••••∣ctions, but if by that meanes we may attaine vnto the re••••r∣rection of the dead, we must patiently endure it. For (as s••••th the Apostle) if we haue had the fathers of our bodies which cor∣rected vs, and we gaue them reuerence, should we not much rather be in subiection vnto the father of spirits that we may liue? For they verily for a few daies chastened vs after their owne plea••ure, but he chasteneth vs for our profit, that we may be partakers of 〈◊〉〈◊〉 holinesse. Wee must through many afflictions (saith the Holy Ghost) enter into the kingdome of God. If therefore the Lord will that we come by the crosse vnto the crowne, let vs take vp our crosse and follow Christ. I vse no other arguments to moue you herevnto then we haue already spoken of: they are a vantage vnto vs: in them all Christ suffereth with vs; they make vs like vnto Christ, therefore let vs not refuse the chastening of the Lord, whereby he offereth himselfe vnto vs as vnto sonnes, and let vs reioyce, inasmuch as we are partakers of Christ his sufferings.

My last obseruation hence is, that the glorious resurrecti∣on vnto life euerlasting is the marke whereat we are alwaies to aime in the whole course of our life. If the dead be not raised againe, then is our preaching in vaine, and your faith is also vaine, saith the Apostle; and againe, if the dead be not raised againe, why are we in ieopardie euery houre? and againe, if I haue fought with beasts at Ephesus after the manner of men, what aduantageth it me, if the dead be not raised vp? and againe, if in this life only we haue hope in Christ, then are we of all men the most miserable. All which albeit they be brought to proue the resurrection o•• the dead, yet doe they likewise shew that the Apostle in his preaching, and in his suffering, and in all that he did euer re∣spected the resurrection of the dead. And so we ought in all things euermore to aime at the resurrection of the dead. And this ought to make vs both do all things cheerefully, & suffer all things willingly, knowing that there shall be a glorious re∣surrection

of the iust, and that wee shall receiue reward through the mercies of God in Christ Iesus for whatsoeuer good we haue done, and for whatsoeuer tentation we haue suffered in the resurrection of the iust.

LECTƲRE 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 ende∣uour my selfe, &c.

THus wee haue heard how the Apostle for the confutation of those false Teachers that were crept in among the Philippi∣ans, hath instructed them by his owne example in the point touching mans righteousnesse before God, namely that they were not to repose any confi∣dence 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 Ie∣sus, that he might winne Christ, that hee might know Christ, and the vertue of his resurrection, &c. and therefore the Phi∣lippians 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 resurrecti∣on, &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 hap∣pily 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 Apo∣stle; 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 know∣ledge 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 be∣cause 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 Ie∣sus, 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 righ∣teous 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 mea∣ning 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 attai∣ned to the perfect knowledge of Christ, and of the vertue of his resurrection, &c. whereby he might attaine to the resurre∣ction 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 ob∣serued 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 know∣ledge of Christ. He addeth, either were now perfect, to wit, in the knowledge of Christ, and so of the vertue of his resurrecti∣on, &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 fol∣low 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 ••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 know∣ledge 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 o•• 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 in∣struction.

Not as though, &c.] Here you see that the Apostle acknow∣ledgeth that as yet hee had not attained to the full knowledge of Christ, to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe, to a perfect fellowship of Christ his afflictions. He laboured to attaine to the resurrection of the dead in glory, by communicating with Christ in his affli∣ctions, by dying vnto sinne, and liuing vnto God through the power of Christ his death and resurrection, by knowing Christ with a feeling knowledge of him in his owne soule. But hee saith that he hath not yet perfectly attained vnto these thing•• whereby he might attaine vnto the resurrection of the dead. And he amplifieth it by this particle Now, saying that now be had not attained vnto these things, now that hee had shaken off all impediments and hinderances vnto perfection in these things, now that he had renounced all confidence in his owne workes, and in all things without Christ, now that he laboured to attaine to the knowledge of Christ in his owne soule, to the knowledge of the vertue of Christ his resurrection, to the knowledge of the fellowship of Christ his afflictions in him∣selfe, if by any meanes he might attaine to the resurrection of the dead, yet not as yet he had attained to the full knowledge of Christ in himselfe, to a thorow-feeling of the vertue of Christ his resurrection in himselfe, to a perfect fellowship of Christ his afflictions.

My obseruation hence is, that all the faithfull children of God, how plentifully soeuer endowed with the knowledge of Christ, the hatred of sinne, the loue of righteousnesse the fel∣lowship of Christ his afflictions, yet only know Christ in this

life in part, onely die vnto sinne, and liue vnto God, and are partakers of Christ his afflictions in part, not one that per∣fectly knoweth Christ, that perfectly feeleth the vertue of Christ his death and resurrection in himselfe, that is perfectly partaker of Christ his afflictions. For is it not a good reason? Paul that holy Apostle of Christ Iesus, that chosen vessell of God to beare Christ his name before the Gentiles, and Kings, and the children of Israel, aged Paul, that had begotten many in the faith and knowledge of Christ Iesus, that had now long borne in his body the dying of Christ Iesus, that had his con∣uersation in heauen, that had suffered more then all the rest, he (I say) knew Christ, and the vertue of his resurrection, and the fellowship of his afflictions onely in part, not perfectly, therefore none of all the faithfull children of God in this life either knowes Christ, or dies to sinne, or liues to God, or is conformed by afflictions and sufferings vnto Christ his death perfectly, but only in part. Yes surely the reason holds most strongly, Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God. Now the reason why in this life our knowledge, our loue, our faith, our death vnto sinne, our life vnto God, our whole obedience, all our righteousnesse, all our holinesse is in part only, why these things in this life are not perfect in any of the children of God, the reason (I say) is because our regeneration and sancti∣fication in this life are not perfect, wee are not perfectly re∣newed in the spirit of our mindes, God giueth vnto vs the spi∣rit by measure: for vnto Christ alone hath God giuen the spi∣rit without measure, but vnto euery one of vs hee hath giuen the spirit by measure. Hee is made of God vnto vs wisdome, and righteousnesse, and sanctification: in him dwelleth all the fulnesse of these things plentifully; and of his fulnesse we all receiue, not fulnesse of his fulnesse, but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces, wherewith then only wee shall be filled, when mortalitie shall put on immor∣talitie, and when corruption shall put on incorruption. Which the Apostle also witnesseth, where hee saith, that now wee see through a glasse darkly, but then shall wee see face to face: now wee

know in part, but then shall wee know euen as wee are knowne: no•• in this life in part and imperfectly, and then onely when wee shall see Christ face to face, shall we know him perfectly. For when that which is perfect is come, then shall that which is in part be abolished, but not before. Neither is it only so in our knowledge, but in our faith, in our loue, euen in our whole obedience. Paul himselfe while he liues shall haue messenger of Satan to buffet him, hee shall haue prickes in the flesh, and hee shall feele a law in his members rebelling against the law of his minde, and leading him captiue vnto the law of sinne which is in his members.

Here then first is notably confuted that imaginarie perfe∣ction which some dreame that the children of God may haue in this life. This holy Apostle attained not vnto the perfecti∣on either of the knowledge of Christ, or of obedience vnto his will: what perfection then can there be in any of Gods children in this life? They say that no man indeede can at∣taine to that absolute perfection either of that knowledge, or of that righteousnesse which shall be in heauen, but that they may attaine vnto such perfection as is required in this life. As if either God might not require of vs in this life such perfecti∣on as he gaue vnto vs in our creation, or as if where such rem∣nants of sinne and ignorance are as sticke fast vnto vs, there could be such perfection. For I demand, hath God conclu∣ded all vnder sinne? The Apostle Paul saith so; and Iohn like∣wise saith, that if wee say wee haue no sinne, wee deceiue our selues, and the truth is not in vs. What perfection then where there is such transgression? Againe, did not God create vs after his owne image in righteousnesse and true holinesse, without sinne, or ignorance, or any such thing? It is cleere, and can¦not be denied? And what was our perfection then? Now that ignorance hath blinded vs, and sinne hath defiled vs, haue we such perfection now? Or may not God require such perfe¦ction of vs now in this life? How did wee lose it? Was it 〈◊〉〈◊〉 by our owne default? And may not then God require it of v•• True it is, he cannot haue it of vs because we haue lost it. B•• because wee haue lost it, should wee not haue it? Yes surely wee haue lost it, but wee should haue it, and therefore he may

require it of vs: wee should haue it, but wee haue lost it, there∣fore is the punishment due vnto vs for it. True it is, wee are often exhorted to be perfect, but those exhortations onely shew vnto vs what perfection should be in vs, not what perfe∣ction is in vs. Yea the whole Law is a perfect rule not of that wee doe, but of that wee should doe, and of that which God may require of vs. All our perfection is only in Christ Iesus, who hath perfectly fulfilled that which wee should, but could not, and for whose sake all our imperfections are couered, and not imputed vnto vs. He is our perfection, wee are full of imperfections, and in his perfection are all our imperfections ••id and couered.

Againe, here is a notable comfort for all such of Gods children as feele in themselues any imperfections, any wants ••f those things after which their soule longeth. The blessed Apostle had not now when he wrote these things attained to ••he perfection of the knowledge of Christ, of the vertue of his ••esurrection, or of the fellowship of his afflictions. Why art ••hou then troubled, and why is thy soule disquieted within hee for such imperfections as thou feelest in thy selfe? Thou ••nowest not thy Christ as thy soule desireth: thou findest not ••at sweetnesse of his word in thy selfe that thou shouldest: ••ou feelest not thy flesh so subdued vnto the spirit as it should ••e: thou doest not walke in that obedience vnto thy God ••hat thou shouldest: thou art not so zealous in all holy duties 〈◊〉〈◊〉 thou shouldest be: thou doest not take such pleasure in the ••ings that belong vnto thy peace as thou shouldest do. None 〈◊〉〈◊〉 all the children of God that come not farre short of that ••ey should in all these things: and the more holy that they ••e, the more they see their wants. How often doth Dauid ••ay vnto the Lord to teach him his statutes, to open his eyes at he may see the wondrous things of his Law, to stablish his ••ord in him, to incline his heart vnto his testimonies, and not ••to couetousnesse, to quicken him in his righteousnesse? ••eade the 119. Psalme, where thou shalt finde that that holy ••ophet hath euen powred out his soule in many such praiers. 〈◊〉〈◊〉 but thou doest not onely feele in thy selfe the want of such ••rfections as thou shouldest haue, but thou feelest such im∣perfections

as thou shouldest not haue. Thou art dull, and sluggish, and heauie and, and lumpish; there is no edge in thee vn∣to the things that belong vnto thy peace. Doest thou know and feele in thy selfe these imperfections? This same is a peece of thy perfection, to see, and know, and acknowledge thine imperfections. The proud Pharisie hee talkes of nothing but his perfections: it is the poore Publican that feeles his imper∣fections, and that not daring therefore to lift vp so much as his eyes to heauen, strikes his breast, saying, O God be merciful vnto mee a sinner. And what is it that makes thee feele thine imperfections? It is the life of God in thee that makes thee that thou seest thy dulnesse, and lumpishnesse, and that thou canst not abide it, but grieuest at it. Them that are dead in their sinnes thou seest to goe on in the wickednesse of their wayes, neither are they euer touched with any remorse or fee∣ling of their wants and imperfections. Yea Dauid so long as he lay dead as it were in that sinne which hee had committed in the matter of Vriah, he neuer felt any remorse. But when on•••• the life of God beganne to awake in him by the word of Na∣than, then he said, I haue sinned against the Lord. This then, that thou feelest and acknowledgest thine imperfections, 〈◊〉〈◊〉 token of the life of God in thee. The greatest imperfection that the young man in the Gospell had, was the great conce•••• which he had of his perfection. All these commandements, saith he, I haue obserued from my youth vp, what lacke I yet? He could not see any imperfection in himselfe till Christ bade himself all that he had, and giue to the poore, &c. and then he saw it, but the text saith nothing of his acknowledging it with re∣morse for it. To stand then vpon our perfection is our grea∣test imperfection, and to see and acknowledge our imperfecti∣on with remorse, is a great point of our perfection.

Let not then thine imperfections dismay thee. It is well that thou feelest them; it is a point of thy perfection, and it is a token of the life of God in thee, and if thou feltst them nor, thy disease were a great deale more dangerous. O but there∣fore thou art troubled because thou feelest thine imperfecti∣ons more then thou wast wont. O but comfort thy selfe ra∣ther in those mercies that thou wast wont to finde: for he that

hath begunne a good worke in thee, will performe it vntill the day of Iesus Christ. He is immutable, and so is his loue immu∣table: for whom he loueth once, hee loueth vnto the end. It was Dauids case, as himselfe witnesseth, where hee thus saith, I ca••••ed to remembrance my song in the night, I communed with mine owne heart, and my spirit searched diligently. Will the Lord a••sent himselfe for euer, and will he shew no more fauour? Is his mercy cleane gone for euer? Doth h••s promise faile for euer more? Hath God forgotten to be mercifull? hath hee shut vp his tender mercies in displeasure? Where the Prophet sheweth how hee was wont to praise the Lord in the night season for his louing mercies. But now the Lord had seemed to shut vp his tender mercies in displeasure. And this he saith in the next verse was his death, euen the want of the feeling of Gods goodnesse he saith was his death: yet (saith h••) I remembred the yeeres of the right hand of the most high. Where he signifieth that he recoue∣red himselfe by remembring the former times wherein God had manifested his goodnesse towards him. Let not then thy present want disquiet thee, but comfort thy selfe in the remem¦brance of his former goodnesse towards thee. Though hee seeme for a little to hide his face from thee, yet will hee not leaue nor forsake thee, but in his good time he will perfect his good worke in thee.

But I follow] Here I note the Apostles eager pursuit after perfection. He had not yet attained vnto it, but he followed as eagerly after it, as the persecutor who will not rest till he haue him whom he persecuteth; or as the runner, who will not rest till he come at his goales end. He was so desirous to grow daily more and more in the knowledge of Christ, and of the vertue of his resurrection &c, that he shooke of all im∣pediments and letts which might hinder him in that course, and laboured daily more and more in all things to grow vp in∣to him, which is the head, that is Christ. Whence I obserue a necessarie dutie for all Christians, which is that they labour daily more and more to grow vp in the knowledge of Christ, in obedience to his will, in holinesse and righteousnesse, and in all things to aime euermore at the marke of perfection. And to this purpose are those often exhortations, Be yee perfit,

as your father which is in heauen is perfit. 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 stri••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. Grow (saith the Apo∣stle) in grace, and in the knowledge of our Lord and Sauiour Iesu•• Christ: 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. 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 resurre∣ction &c: or if they haue a litle knowledge content them∣selues with that, and neuer thirst to increase with the increa∣sing of God. Too too many such carelesse and carnall Chri∣stians there be, as know not, nor care to know the things that belong vnto their peace. They follow, and they eagerly fol∣low: but what? honors, riches, pleasures, worldly commo∣dities: 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 them∣selues with that, and greatly seeke not after more. And there∣fore 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 thir∣sting 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 know∣ledge, 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 imper∣fections. 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 coun∣tenance 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, acknowled∣ged 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) fol∣low toward the marke for the price of the high calling of God in Christ Iesus, thou hast great cause of comfort.

LECTƲRE LXI.

PHILIP. 3. Verse 12.13.

But I follow if I may comprehend that euen as I am comprehen∣ded 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 o•• doubting of our saluation; as also from that in the former verse, where he saith, if by a•••• 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 i•• S. Paul followed if he might comprehend, as though he were not sure to comprehend, what securitie may we poore sinne•• haue that we shall comprehend? No indeed poore wretches, and the poorer and wretcheder for your doubting, if yee ga∣ther thus from these and the like places, yee can haue litle se∣curitie 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? 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, 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, ••or powers, nor things present, nor things to come, nor height, nor ••••••th, nor any other creature should be able to separate him from ••••e loue of God in Christ Iesus: Yet he ceased not, as here we ••••e, to labour and endeuour still vnto the marke, he laboured ••e••iring by any meanes to attaine vnto the resurrection of the ••ead. And so generally we say that all the faithfull children ••f God are & may be by faith in Iesus Christ sure of their salua∣••••on: Yet we say that they are to labour to attaine to the know∣••edge of Christ, & of the vertue of his resurrection &c, wherby ••hey may attaine vnto the resurrection of the dead. For we ••oe not reach or promise securitie of saluation by onely faith, ••ut vnto those that labour in their calling, and are fruitfull in ••ood workes. Which may serue to acquit vs of that carelesse ••ecuritie, and presumptuous certainty which they say we teach ••en. We know that as God hath ordeined the end, so he hath ••rdained the meanes vnto the end. And therefore we teach, ••oth that the children of God may and are to ground the cer∣••ainety of their saluation vpon the sweet promises of God in Christ Iesus, wherein there can be no vaine presumption; and ••hat they are to labour and endeuour by walking in such good workes as God in Christ Iesus hath ordained them vnto, to ••aue a sure testimonie vnto themselues of their saluation, which must needs banish carelesse securitie. O but they could ••e as sure of their saluation, as we thinke our selues, if it were ••pecially reuealed vnto them by God, as Ezechias his health ••nto him, and Pauls safetie vnto him. I demand then, haue ••hey no assurance from God of their saluation? No maruell ••hen that they doubt of their saluation. But we are sure of ••ur saluation, because the spirit of God doth witnes vnto our spi∣•••••• that we are the sonnes of God; and if sonnes, then also heires, ••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 ••arnestly wisheth, as also it often signifieth. I magnifie (saith the

Apostle) mine office, to try it by any meanes I might procure the•• of my flesh to follow them, and might saue some of them. Doth th•• 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. Againe, Pray God (saith Peter vnto Simon Mag••••) 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 the••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 co••∣prehend, not that he doubteth of attaining to the glorious re∣surrection 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. 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. Th•••• then yee see that this place maketh nothing for that vncom∣fortable 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. I am sure (saith Iob) th•• 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 non•• other for me. So Paul, Henceforth (saith he) is laid vp for me•• the crowne of righteousnesse, which the Lord shall giue me at th•••• day, and not to me onely, but vnto all them also that loue his appea∣ring. What? To him onely? Nay (saith he) but to all them also that loue his appearing. Marke then the ground where∣vpon he builds the certainety of saluation: euen vpon that

ground which is common to him with all the faithfull, the ••••ue of God in Christ Iesus. So that by the power of the same ••••rit, and vpon the same ground that Iob, and Paul assured ••••emselues of their saluation, may all the faithfull children of ••od assure themselues of their saluation. Againe, doth not ••e holy Ghost define Faith to be the ground of things which are ••••ped for, the euidence of things that are not seene, a full assurance, 〈◊〉〈◊〉 assurance without wauering, the anchor of the soule both sure ••••d stedfast? It is cleare. And is it not as cleare that we may ••••rtainely know that we haue faith? The Rhemists themselues 〈◊〉〈◊〉 knowledge it vpon that place of the Apostle, Proue your ••••••ues whether yee are in the faith. And may we not then as∣••••e our selues of our saluation? Verily, verily, saith our Saui∣••••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 salua∣••••••n is assured vnto him that beleeueth, as surely as if he were ••eady in full possession of it. Yea euerlasting saluation is ••sured vnto him that loueth the brethren, as surely as if he ••ere already in full possession of it, as S. Iohn witnesseth, where 〈◊〉〈◊〉 saith, we know that we are translated from death vnto life, be∣••••use we loue the brethren. Infinite almost are the places which ••••ainely shew that we may and ought to assure our selues of ••••r saluation.

I grant that euen the best of Gods children oftentimes doe ••••gger, and wauer, and doubt, and haue diuers spices and ••••arkles of infidelitie, and distrust arising in their hearts. For 〈◊〉〈◊〉 long as we liue both our knowledge, and our loue, and ••••r faith, and our hope, and the best graces that we haue are ••nely in part, and vnperfect: our knowledge not without ••••me mixture of ignorance, our loue not without some mix∣••••re of hatred, our faith not without some mixture of infide∣••••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 ••pon our selues, our owne workes, and our owne worthinesse, ••e may iustly doubt of our saluation, hauing in our selues de∣••••rued euerlasting damnation: But the ground and founda∣tion

of the certainety of our hope is the sure promise of Go•• in Christ Iesus, who hath promised in his word eternall l•••••• to all them that beleeue in his name. We looke not on o•••• selues, but we looke on him that hath promised, euen as Abra∣ham did whose faith we are to follow: of whom it is said, th•••• he neither did consider his owne bodie which was now dead, being 〈◊〉〈◊〉 most an hundreth yeares old, neither the deadnesse of Sarahs 〈◊〉〈◊〉, neither did he doubt of the promise through vnbeleefe (w•••••••• note by the way how doubting is termed vnbeleefe,) but 〈◊〉〈◊〉 strengthned in the faith, and gaue glory to God, being fu••y assured that he which had promised, was also able to doe it. He then being faithfull which hath promised saluation to all them that be∣leeue in his name, we may and ought to be sure of our saluati∣on. To conclude therfore this point, beware lest at any time 〈◊〉〈◊〉 be deceiued by such as out of this, or the like places of scrip¦ture would perswade you that ye ought to doubt of your sal∣uation. Neither this, nor any other place makes for it, but the whole course of Scripture makes against it. Let vs witho•••• Apostle labour if by any meanes we may attaine &c. and let 〈◊〉〈◊〉 follow if we may comprehend, not doubting of it, but running through all difficulties euen with all eagrenesse. Let vs 〈◊〉〈◊〉 lawfully, and as we ought to doe that we may be crowned: and let vs keepe fast the profession of our hope without wa••e¦ring, because he is faithfull that hath promised.

Now in that he addeth, if I may comprehend euen as I 〈◊〉〈◊〉 comprehended of Christ Iesus, the Apostle signifieth his earn•••••• desire to come vnto the perfect knowledge of Christ Iesus, that he may know fully euen all the riches of wisdome, and knowledge, and righteousnesse, and saluation that are hid•••••• him. For he saith that he followeth and earnestly laboure•••• 〈◊〉〈◊〉 comprehend the knowledge of Christ Iesus, euen as he 〈◊〉〈◊〉 comprehended and knowne of Christ Iesus, which is mo•••• perfectly. For he knoweth his downe-sitting, and vprising, he v••¦derstandeth his thoughts a farre of: he is about his path, and a•••••• his bed, and spieth out all his waies; there is not a word a 〈◊〉〈◊〉 tongue but he knowes it wholly: he hath possessed his reines, & c••••••∣red him in his mothers wombe: his eyes did see him when he wa•• 〈◊〉〈◊〉 without forme, and in his booke were all his members written 〈◊〉〈◊〉

day by day were fashioned when as yet there was none of them. ••he climbe vp into heauen, if he lye downe in hell, if he take ••e wings of the morning, and remaine in the vttermost parts 〈◊〉〈◊〉 the sea, if he say the darknesse shall hide him, still he know∣••••h him altogether. Yea he sanctifieth him throughout, in spirit, ••••d soule, and bodie, and so likewise knowes him throughout, ••••en most perfectly. And euen such a perfit knowledge ••ould he haue of Christ Iesus, that he might be able to com∣••••ehend with all Saints what is the bredth, and length, and depth, 〈◊〉〈◊〉 height of him, and that he might know the loue of Christ which ••••asseth knowledge, that so he might be filled with all fulnesse of ••od. Whence all Christians are lessoned, to labour and striue 〈◊〉〈◊〉 the whole course of their life vnto perfection, vnto perfe∣••tion in the knowledge of Christ, vnto perfection in obedi∣••nce vnto Christ, vnto the perfection of mortification in ••heir earthly members by the vertue of Christ his death, ••nd vnto the perfection of holinesse and righteousnesse by ••he vertue of Christ his resurrection. True it is that wee ••annot attaine vnto perfection in any of these things, in ••he knowledge of Christ, or in obedience vnto his will, ••r in dying vnto sinne, or in liuing vnto God. The Apostle ••ould not; and how then should wee, being compassed with no fewer infirmities then he was, and being strength∣••ned with no more powerfull assistance of the spirit then he was? But yet we are to labour that our vnderstandings may bee perfectly instructed in all wisdome and spirituall ••nderstanding, that our wills may be perfectly conformed vnto Gods will, that our affections and the lusts of our flesh may be perfectly subdued vnto the spirit, and that we may be perfectly renued in the spirit of our mindes. So we are exhorted when it is said, Bee yee perfit as your Father which is in heauen is perfit: and againe, when it is said, Bee yee holy, for I am holy; bee yee holy euen in all man∣ner of conuersation. And to the same purpose it is said, That euery man that hath hope in IESVS CHRIST purgeth himselfe, euen as hee is pure. In all which places the Holy Ghost doth not shew vnto vs what perfection, or holinesse, or puritie is in vs, euen the best of vs,

but that we should labour and striue vnto this that we may 〈◊〉〈◊〉 perfit as God is perfit, holy as God is holy, pure as God i•• pure. The reason is, because God hath chosen vs in Chr•••••• Iesus that we should be holy and without blame before him i•• lo••••▪ We must not therefore stand at a stay, or thinke it enough that we are before many of our brethren in knowledge, 〈◊〉〈◊〉 righteousnesse, or holinesse, but as it is said of Christ Iesus 〈◊〉〈◊〉 he increased in wisdome, and stature, and in fauour with God 〈◊〉〈◊〉 men; so we must increase and grow daily from knowledge 〈◊〉〈◊〉 knowledge, from strength vnto strength, from grace vnto gr•••••• vntill we become perfit men in Christ Iesus.

But is it not with vs as it was with the stiffe-necked Iewes? Moses and the Prophets ceased not to teach them out of the law what they should doe, but they would not hearken 〈◊〉〈◊〉 obey: now the Ministers of Christ Iesus, and dispensers of holy mysteries teach vs out of the Law, and Prophets, out of the holy word of life what we should doe; but who do•••• heare or obey? If we should seeke one by one to finde the count, should we finde one man of a thousand that followe•••• after perfection in the knowledge of Christ, and obedience to his will, or that hungreth in his soule to grow from grace to grace till he be fulfilled with knowledge of his will is all wisdome, and spirituall vnderstanding? We grow indeed••, and we grow to perfection: but thus, we grow from bad to worse, and we come to perfection in sinne and wickednesse Men neuer more skilfull to deceiue, to oppresse, to circum∣uent one another, and vnder the hypocriticall shew of holi∣nesse to practise all kinde of wickednesse. He that was vn∣iust is vniust still, and he that was filthy is filthy still: he that stole stealeth more, he that gaue his money vpon vsurie giueth more: Yea he that went vp with vs vnto the house of God he will goe vp no more, he that feared an oath will now sweare lustily, and he that seemed to make some conscience of his wayes is now quite turned out of the way. So that our grow∣ing is from bad to worse, and which is worse, from better to worse. Insomuch that the Lord may seeme to haue dealt with vs as he dealt with those of whom the Apostle writeth to the Romanes, as we haue not regarded to know God, so he hath deliue∣red

vs vp vnto a reprobate minde. We haue despised the riches 〈◊〉〈◊〉 his bountifulnesse, and patience, and long suffering, not ••••••ng that the bountifulnesse of God leadeth vs to repentance, ••••d therefore he hath giuen vs vp to the hardnesse of our heart, that ••••erour heart which cannot repent we might heape vnto our selues ••ath against the day of wrath, and of the declaration of the iust ••dgement of God. Or if there be any of vs that goe not thus ••••ckward as we haue said, yet how many of vs is there that go∣••••h forward, and increaseth with the increasing of God? It ••••y be that some of vs thinke we haue some knowledge of Christ, that we walke in some obedience vnto his will, that ••e are not vniust, adulterers, swearers, extortioners as others, ••••d that we are before many of our brethren for many good ••••aces. But doe we not euen sit vs downe, and content our ••••lues with that we haue, and neuer seeke for more? Or if we ••••ke with the yong man in the Gospell, what lacke I yet, is it ••ot as he did, thinking that all is well, we need no more? Why ••••se is it that we will not come vnto the house of God to heare ••is word? The cry is incessantly taken vp, Ho, euery one that ••••rsteth, come yee to the waters, and yee that haue no siluer, come, ••••y, and eat. But we will not heare the voice of the charmer charme 〈◊〉〈◊〉 neuer so wisely. We know Christ well enough, or else we ••ould be sorry. Againe, why else is it that we come no faster ••••rward in the practise of denying vngodlinesse and worldly ••••sts, and liuing soberly, and righteously, and godly in this ••resent world? We heare the retrait from sinne and wicked∣••esse, and the alarme vnto holinesse and righteousnesse often ••••unding in our eares: but we thinke they are things that doe ••ot concerne vs, we poste ouer such things to such and such ••••en, we would willingly mend if we knew any thing amisse, ••nd in the meane time we wish that we may keepe our selues as ••e are. Thus if we doe not goe backward, yet we doe not ••oe forward. But let vs know that not to increase in the know∣••edge of Christ is to decrease, and not to goe forward in the ••way of godlinesse is to goe backward. Yea whatsoeuer con∣••eit we haue of our knowledge, and of our obedience, we are ••••rre from either if we doe not desire and long in our very ••oules to increase and grow forward in either. If we know

Christ, our hearts will be enflamed daily more and more 〈◊〉〈◊〉 encrease in the knowledge of Christ, and if we haue begun•••• truely to obey Christ, we will go forward and make an end 〈◊〉〈◊〉 our saluation with feare and trembling. For hereby we know that we know Christ, and walke in his feare, if we feele in our selues a longing desire to grow in grace, and in the knowledge of our Lord and Sauiour Christ Iesus.

So many of vs therefore as desire to haue this testimon•••••• vnto our owne soules that we know Christ in some measure, and that we are truely partakers of the grace of Christ, let 〈◊〉〈◊〉 follow after perfection, and let vs grow from grace to gr•••••• and from knowledge to knowledge till wee come vnto the measure of the age of the fulnesse of Christ. Let vs neither quench the spirit to go backward, nor be wearie of wel doing to stand at a stay, but let vs labour to encrease in euery good grace of God with the encreasing of God. As wee grow 〈◊〉〈◊〉 yeares so let vs labour to grow in grace, and as we grow in o∣ther knowledge so let vs striue to grow in the knowledge of Christ Iesus. If we follow after perfection, though it bee in great imperfection, it is the worke of God, and accepted with God. And if the consideration of our Imperfections set 〈◊〉〈◊〉 vnto God by earnest praier vnto him that hee will perfit•••• praise in our weaknesse, and encrease the graces of his holy spirit in vs, it is a sure token vnto vs of our spirituall growth in Christ Iesus. Whatsoeuer therefore our imperfection be 〈◊〉〈◊〉 not that trouble vs. If we haue not already attained vnto it, or be already perfit, let vs with our Apostle follow if we may comprehend it, euen as we are comprehended of Christ Ie∣sus: and as the Apostle Peter in the end of his latter Epistle exhorteth them vnto whom he wrote, Let vs growing in grace and in the knowledge of our Lord and Sauiour Christ Iesus. It fol∣loweth.

Brethren I count] That which followeth in these two 〈◊〉〈◊〉 verses is in substance the very same with that in the form•• verse, amplified by a continuall allegory taken from the ••••¦ner of them that runne in a race, but consisting of the same members, to wit, an acknowledgement of his owne imper∣fection in the knowledge of Christ, and a signification of his

••agre pursuit after perfection. The former member here is in substance the same with the former member of the former verse. Only a louing compellation of them by the name of brethren is here added, brethren, I count not; and the manner of speech is somewhat here altered, in that he saith, I count not my selfe that I haue attained to it.

In that he calleth them brethren, I note the Apostles kinde dealing with the Philippians to winne them from that error ••herewith they were somewhat entangled, though not be∣witched and seduced by the false Teachers. Whence I obserue a necessarie dutie of a good Minister, which is to winne them that are falling into any error from their error by the spirit of meeknesse. Brethren, saith the Apostle, if any man be fallen by occasion into any fault, ye which are spirituall, restore such a one with the spirit of meeknesse. The same course is to be taken with them that are falling into any error. They are not to be soo∣thed vp or flatered in their error, but they are to be reclaimed with all kindnesse and mildnesse. As therefore is the man and his fault, so is he to be dealt withall. A reproofe entreth more ••nto him that hath vnderstanding, then an hundreth stripes into a foole. Gods children therefore are gently to be dealt withall, but a rod belongeth to the fooles backe. Some wounds must haue wine, some oyle, some wine and oyle powred into them. And therefore the Apostle had learned sometime to come with a rodde, and sometimes in the spirit of meeknesse, sometimes beseeching by the tender mercies of God, and sometimes deliuering vnto Sathan, sometimes with beloued Brethren, and sometimes with foolish Galatians. Let not therefore this ••or the like places deceiue any to thinke that God is onely in the soft and still voice of brethren; but let euery Minister of Christ learne when to reproue sharply, and when to deale more mildly, and as he seeth it expedient so let him come with a rodde, or in the spirit of meeknesse. But I haue had occasi∣on heretofore, and shall haue hereafter to speake of this point.

Againe that hee saith, I count not my selfe &c. I note the Apostles most wise taxing of the Philippians as hauing suffered themselues somewhat to be perswaded that they had already

atteined to the perfect knowledge of Christ, and were now to ioyne vnto it the workes of the law. For he doth not say vn∣to them, they among you that count themselues that they haue attained to perfection in the knowledge of Christ they are shamefully deceiued; But, saith he, I your Apostle, by wh•••• ye were brought to the knowledge and obedience of Christ, I count not my selfe to haue attained to the perfect knowledge of Christ; so gently admonishing them that they that count themselues perfit take heed that they doe not deceiue themselues: whence I obserue the wisedome that is required in noting of faults, which is, that faults are not alwaies to bee noted plainely by their names, but sometimes they are onely wisely to bee insi∣nuated. When the scholar hath a good opinion of himselfe, and thinkes that he knowes all things, the Master doth not alwaies represse his arrogancie by telling him that hee doth not know many things whereof hee vainely boasteth, but sometimes he saith vnto him, well I count not my selfe that I haue attained to the knowledge of all things, and so by his owne example bringeth his scholar to a more modest conce•••• of himselfe. Euen so the Minister of Christ Iesus labouring to represse such faults as doe arise is not alwaies plainely to di∣rect his speech vnto them that offend, and barely to note their faults, but sometimes he is onely to propose himselfe as a patterne whereby they may reforme themselues. And here∣in is great wisedome in the minister required, to know when plainely to note, and when onely to insinuate such faults as are to be reformed. And this wisedome they want that either censure all men, and all faults alike, or note them and their faults more sharply, whom, and whose faults they should touch with more mildnesse. And how much this wisedome is wanting might easily be shewed, if I might in this place as fitly speake of it as there is iust and great occasion to speake of it. But because it doth not much concerne you vnto wh•••• my speech is wholly directed I passe it ouer, and proceed vn∣to the next point.

LECTƲRE LXII.

PHILIP. 3. Vers. 13.14.

Brethren, I count not my selfe that I haue attained to it; but one thing I doe, I forget that which is behinde &c.

NOw to omit other notes which hence happily might be made, ye see that this of our Apo∣stle here is in substance the very same with the former member of the former verse. Brethren I count not &c. The substance of which speech is an acknowledgement of his want of perfe∣••tion in the knowledge of Christ, and of the vertue of his ••esurrection &c. whereby he might attaine to the glorious re∣surrection of the dead. But why doth the Apostle againe ••ome vnto the same point, why doth he againe in culcate his ••mperfection in the knowledge of Christ, and of the vertue ••f his resurrection? It was no doubt to beat out of the Phi∣••ppians their conceit of perfection in the knowledge of Christ, ••nd to let them see what a matter of moment it was to ac∣••nowledge their want of perfection in the knowledge of Christ. So the faithfull people of God to beate out all trust ••n themselues, and to shew how much they thought it did con∣cerne them so to doe, cry and say, not vnto vs, and againe, not ••nto vs ô Lord, but vnto thy name giue the praise. So the Pro∣phet to beat out that stupidity and blockish carelesnesse which ••en haue of the goodnesse and wonderfull workes of the Lord, and to let them see how much it behoueth them to ob∣serue the louing kindnesse of the Lord, saith, O that men would ••raise the Lord for his goodnesse, and declare the wonders that hee ••ath for the children of men; And againe, O that men would praise ••he Lord &c. and so foure seuerall times in that Psalme.

Hence then I obserue, that the children of God are at no ••and to entertaine any conceit of any perfection in themselues ••ither in the knowledge of Christ, or in obedience vnto his

will, but by all meanes to cast downe euery such imagination, and meekely to acknowledge their imperfection. It was the fault of the Corinthians, that they had such a conceit of their perfection in the knowledge of Christ, that presuming there upon they durst to be present at idolatrous sacrifices, and to eate of things sacrificed vnto Idols. They, they knew Christ well enough: they knew that there was but one God, and that an Idoll was nothing: they knew that they had a christian li∣bertie in things indifferent, and therefore they would vse it at all times, and in all places. And it was the fault of the Phari∣ses, often reproued in them by our Sauiour, that they had such an opinion of their owne holinesse and righteousnesse that they despised other, as appeareth by that parable of the Pharisie, and the Publicane. And it is a fault plainely con∣demned by our Sauiour where he saith, that he came not to call the righteous but the sinners to repentance. Where hee calleth them righteous that trusted in themselues that they were righ∣teous; them he came not to call: they were whole, they nee∣ded not the Physition; they were perfect, they needed none to supply their want. And a woe is pronounced vnto them that are wise in their owne eyes, and prudent in their owne sight; i. That please themselues in their owne wisedome, and in their owne knowledge, as if they had all knowledge and all vnderstan∣ding. It is not then for the children of God to flatter them∣selues with any conceit of any perfection in themselues either in knowledge, or in holinesse and righteousnesse, or any such thing. For besides that all such conceit is so condemned as wee haue shewed, see the inconueniences which followes 〈◊〉〈◊〉 which makes it to be condemned. For 1. whom it possesseth it makes them to presume of that which they haue aboue that is meete, so that in confidence thereof they doe many things which they should not. Which appeareth both by the exam∣ple of the Corinthians of whom wee spake euen now, whom the conceit of their knowledge so puffed vp that thereupon they presumed to be present at idolatrous sacrifices, and to eate of things sacrificed vnto idolls: and it is likewise appa∣rant by the example of all these Heretiques which at all times haue troubled the Church. For whence else did spring all

their heresies, but from this that they in an opinion of their own knowledge would not submit themselues vnto the iudge∣ment of the Church, but broched such vntruths as seemed vnto them to be truths. 2. It makes them that they seeke not ••hat which they should haue, and that they disdaine to bee taught, as appeareth plainely by the Pharisies. For they be∣cause of that opinion which they had of their owne righte∣ousnesse neuer sought the righteousnesse of Christ; and they disdained to be taught either of Christ, or of any others. In∣somuch that when he that was borne blinde shewed plainely by the miracle which Christ had wrought on him that he was God, they said vnto him, thou art altogether borne in sinnes, and dost thou teach vs? And hereupon it is I take it that Salomon saith of such men: Seest thou a man wise in his owne conceite? ••here is more hope of a foole then of him. More hope of a foole ••hen of him? Why? because the foole will rather be wonne to hearken vnto instruction, and to receiue vnderstanding then will he. And therefore we see that when many of the common people came vnto Christ, and belieued in him, none of the chiefe Rulers, or of the Pharises belieued in him: doth any of the Rulers, or of the Pharises belieue in him? but this people which know not the Law are cursed. I doubt not but that many moe inconueniences doe follow this conceit of perfe∣ction in knowledge, or righteousnesse, or any such thing. But by this which hath beene spoken it may appeare how vn∣meete it is for the children of God to grow to any such con∣ceit or opinion of themselues.

This may teach vs to cast downe euery imagination of any such conceited perfection, and meekely to acknowledge our wants and imperfections. For this is it that is pleasing and acceptable vnto God, as it is written, God resisteth the proud and highly conceited, and giueth grace to the humble, that are meane and weake in their owne eies: And this is it which makes the way vnto perfection both in knowledge, and in righteousnesse, as it is written, I said, I will confesse my sinnes vnto the Lord, and so thou forgauest the wickednesse of my sinne: Lo, how the acknow∣ledgement of our vnrighteousnesse brings on the cloke of righteousnesse: and so the begging of wisedome and know∣ledge

in a feeling of the want of these things, is that which doth obtaine wisdome and knowledge, as it is written, If any man lacke wisdome, let him aske of God, which giueth to all men libe∣rally, and reproacheth no men, and it shall be giuen him. Which albeit it be first and principally meant of wisdome to endure patiently afflictions, yet may it well be vnderstood of all wis∣dome and knowledge generally, the want whereof who so fee∣leth, and asketh it, he receiueth it: for who is he that receiueth knowledge, and righteousnesse, and euery good thing? Hee that asketh; for so it is written, Aske, and it shall be giuen you: for whosoeuer asketh receiueth. First asking, and then receiuing: first wee must become beggars, and then God giueth. Now who is he that asketh and beggeth, but hee that feeleth his wants and imperfections? The whole (as wee noted before) neuer seekes the Physitian; and hee that thinkes hee hath enough of any thing, doth neuer aske after more. It is the ac∣knowledgement of our wants and imperfections that makes vs runne to the Lord, and aske, and begge of him that wee want, and asking wee receiue, acknowledging our wants hee supplies our wants, and so by opening our imperfections a way is made for vs vnto perfection.

I wish wee had all of vs learned to cast downe euery imagi∣nation of conceited perfection in the knowledge of Christ, and to acknowledge in the spirit of meeknesse that wee haue not yet attained vnto such perfection, but that we might well in some things submit our iudgements vnto others. Amongst the Prophets and Preachers of the word this were to be wish∣ed, that in the practise of this lesson wee would be precedents vnto others, that wee would beat downe euery high conceit of knowledge in our selues, that wee would submit our selues, and that wee speake vnto the iudgement of the Prophets, that wee would not easily and hastily broach abroad euery thing that wee seeme vnto our selues to know, that wee would not presume to vnderstand aboue that is meet to vnderstand, that wee would not by our knowledge destroy the faith, or wound the weake conscience of any, and that wee would not set on sale as it were our knowledge vnto the vaine curiositie of an•• itching humour whatsoeuer. Pittie it were that wee should

wedde our selues in liking of any opinion whereof it may ••ustly be doubted whether it be sound, that wee should count 〈◊〉〈◊〉 a disparagement vnto vs to yeeld in any thing that wee haue ••••ken a liking vnto, that wee should striue by our skill and ••nowledge to defend euery thing that wee haue said, because ••ee haue said it, and thinke our selues able to defend it. If any ••ans knowledge thus puffe him vp, he knoweth nothing yet ••s he ought to know: but, as it is written, they that professe ••hemselues thus to be wise, they become fooles. Yea it were to ••e wished that generally we would suppresse this great conceit ••••at wee haue of our knowledge of Christ: for what doe wee ••ay? Knowledge, knowledge, neuer more knowledge of Christ: wee know enough; men neuer knew more, and neuer ••ued worse. But see how wee deceiue our selues. Did men ••euer liue worse? This is an argument that men neuer knew ••sse: for he that saith I know him, and keepeth not his commande∣••ents, is a lier, and the truth is not in him. To know Christ is ••ot to be able to talke of Christ, and to haue this contempla∣••••ue and knowing knowledge, whereby wee are able to dis∣••ourse what the Scriptures doe witnesse of him: but to know ••im is to haue such a feeling and sweet experience of him, and ••is mercies vnto vs in our owne soules, as that it both workes 〈◊〉〈◊〉 vs all godly comfort, and stirres vs vp vnto all holy obedi∣••nce. See then, yee that say, neuer more knowledge, but ne¦••er worse liuing. There hath beene (I doubt not) as bad li¦••ing, and as little knowledge as now there is. But see whether ••ny more knowledge now then needs. Our want of obedi∣••nce argues our want of knowledge. Wee haue not yet attai∣••ed to perfection in either, but wee had need to mend both. ••nd if wee will grow in obedience, let vs cast away all imagi¦••ation of knowledge enough, and let vs grow daily more and ••ore in the knowledge of our Lord and Sauiour Iesus Christ ••n a word, conceit of perfection in the knowledge of Christ ••akes vs presume too much of that wee haue, and makes that ••ee seeke not that we should haue: therefore let vs cast downe ••uery imagination of any such conceited perfection, and let ••s meekely acknowledge our wants and imperfections. And ••et this suffice to bee spoken touching this first member,

wherein the Apostle repeateth his acknowledgement of h•••• want of perfection in the knowledge of Christ, and of the ver∣tue of his resurrection.

But one thing I doe, &c.] In these words the Apostle repea∣teth the signification of his incessant and earnest following af∣ter that perfection which before hee said he had not yet attai∣ned vnto; which was the latter member of the former verse. The manner of speech which here he vseth is borrowed from the qualities of them that runne in a race. And hee remem∣breth three especiall qualities of runners, whereby he maketh proofe of his incessant and earnest following after the perfe∣ction of the knowledge of Christ. The first is, that they neuer looke backe to marke how much ground they haue already runne: the second is, that they still keepe their eyes vpon the marke that is before them, and still runne towards it: the third is, that they still remember for what prise they runne, and therefore so runne that they may obtaine the prise. In all which qualities the Apostle professeth that hee matched the best runners in his Christian race: for as runners neuer looke behinde them, so hee saith that he did not onely neuer looke backe at the things behinde him, but hee quite forgot all th•••• was past, so farre was he from thinking of any merit for ought that he had done, were it neuer so good. Againe, as runnes haue alwayes their eye vpon the marke before them, and still runne towards it, so hee saith that hee did endeuour himselfe vnto that which was before, still labouring as if he would euery foot stretch out his armes to catch hold of the marke, and that he still followed toward the marke, neuer intermitting his course, but if he fell, vp againe, and to it. Lastly, as runners make haste vnto the marke for the prise that they may ob∣taine, so hee saith that hee ceased not running towards the marke for the prise of immortalitie with Christ in the heauens by God which had called him in Christ Iesus. So that yea se•• the Apostle here signifieth his most eagre pursuit without in∣termission after perfection in the knowledge of Christ, which only he should haue in the heauens, when after his race in th•••• life ended he should raigne with him for euer and euer. No•• let vs see what wee may hence obserue for our instruction 〈◊〉〈◊〉

our Christian race vnto perfection, and immortalitie in the ••eauens.

And first it is not vnworthy the noting, that the Apostle ••assing from the one member vnto the other, saith, But one ••••ing I doe: whereby he implieth thus much, that hauing not ••ee attained vnto perfection, hee thought it a very necessary ••hing for him to follow after it with all diligence, and without ••ll intermission. One thing I doe, and that one thing I count ••ecessary. What is that? I forget that which is behinde, &c. ••o know Christ perfectly that is my labour, and the prise for ••hich I runne. Whence I obserue that there is one thing ne∣••essary for all Christians, which is, that acknowledging our ••••ant of perfection in the knowledge of Christ, we still runne ••orward from perfection to perfection, till we become perfect ••h••n in Christ Iesus. For this wee must know, that our whole ••ife is a way and race wherein we must walke and runne from ••mperfection towards perfection, and that in the whole race ••f our life it is not for vs to looke backe, or to stand still, but one thing is necessary, euen that wee still runne towards per∣••ection, which is the marke set only at our races end. The ne∣cessitie of this one thing our Sauiour shewed, when he said vn∣••o Martha, Martha, Martha, thou art carefull and troubled about many things: but one thing is needfull; Mary hath chosen the better part. Why? What had Mary chosen? She troubled not her selfe with other matters, but she sate her downe at Iesus feet, and heard his preaching. Mary sate downe, and Martha ranne vp and downe, being cumbred about much seruing: but yet Mary ranne in the Christian race when shee sate her downe at Iesus feet, and heard his preaching. Shee followed after the knowledge of Christ, and of that our Sauiour said, that one thing was needfull.

But how needfull this one thing is, not many of vs consi∣der. Many Marthaes, but not many Maries. Many of vs are troubled about many things: wee haue many irons in the fire, much businesse to occupie our heads withall, many guests to looke vnto, a great familie to care for, indeed so much we haue to doe, that if Iesus be preaching in his Minister, wee cannot come to heare him. Not many of vs that with Mary will leaue

all our other businesse if Iesus bee preaching in his Minister, and come and heare him For to note this by the way, yee may not imagine that Mary was any idle huswife, or that shee sequestred her selfe wholly from all things of the world, and gaue her selfe only to reading, and hearing of the word prea∣ched; but this was her commendation, that when Iesus came vnto their house, and being come beganne to preach, shee would not lose the opportunitie, but straightway left all her other businesse, and sate her downe at Iesus feet, and heard his preaching. And this was the one thing that was needfull, that when he was preaching, shee should come and heare him, Other things shee might doe at other times, but now shee was to doe this. But not many of vs consider this: for when Iesus comes into our houses almost in his Ministers preaching, so that if wee will but come out of our doores to heare him, wee may sit downe at his feet, and heare his preaching, yet wee cannot attend it; either wee haue no leisure, or else wee haue no list. Some of vs looke backe vnto the things of the world, others of vs stand, and loue to stand in the market all the day idle, others of vs thinke that wee haue runne well, and that we may now well breathe, at least a while; but the smallest some of vs runne still forward, and grow from grace to grace. Well, let vs at length with our Apostle count our selues that wee haue not attained to that wee should, and this one thing which is needfull let vs doe, let vs forget that which is behinde.

I forget, &c.] Here I note the Apostles running in his Christian race after that one thing which was needfull, where∣unto he had not yet attained, and therein the manner how be did runne in his Christian race. Like a good runner he ranne and neuer looked behinde him, nay he forgat that which was behinde, he neuer minded or thought of any thing that was behinde him, of any thing that he had done. Yea indeed, for∣gat hee all both the good and the bad things which hee had done? Dauid did not so: for he said that his sinne was euer before him; yea and himselfe often speakes of his persecution of the Church. True indeed, and good it is that wee should not forget our sinnes against our God: for the remembrance of our sinnes is both good to humble vs, and to represent vn∣to

vs Gods mercies towards vs. It was not then the sinnes ••hich he had done which he forgat, but he forgat euen all the ••od things that he had done, lest by taking too great plea∣••••re in the remembrance of them, hee should not follow so ••••rd towards the marke as he ought. Yea but if hee forgat all ••e good things that he had done, how doth hee so often re∣••ember them in diuers his epistles? I haue, saith he, whereof may reioyce in Christ Iesus in those things which pertaine to God. ••nd then hee speakes of the obedience of the Gentiles by his ••inisterie, and of his diligence in preaching where Christ had ••ot beene named, &c. And againe: His grace (saith he) in mee ••s not in vaine, but I laboured more abundantly then they all. ••nd in his latter epistle he shewed himselfe so little forgetfull 〈◊〉〈◊〉 them, that he makes a large bedrowle of such things as hee ••••d suffered for Christ his sake. True indeed, he forgat them ••ot, when the remembrance of them did make for the glory ••f Christ Iesus, or the necessary defence o•• his ministerie and ••postleship: but he forgat them in respect of any such vse as ••e false teachers taught to make of such things. Hee was not ••••oud of them, he challenged no perfection by them, he repo∣••••d no confidence in them, he did not thinke of any merit by ••••em, but in these respects he quite forgat them, lest by such ••••membrance of them he should be hindered in the race that ••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 ••e to runne, wee are not to looke backe on the pleasures of ••e flesh, or the things of the world, or any good that we haue ••one, to repose any confidence therein, but wee are quite to ••orget euery thing which any way may hinder vs in our race ••owards the marke that is set before vs. For as our Sauiour ••••ith, No man that putteth his hand to the plough, and looketh ••••cke, is apt to the kingdome of God. Remember Lots wife: shee ••••rned backe, and was turned into a pillar of salt. Remember the ••hildren of Israel: they turned backe in their hearts after the ••esh-pots of Egypt, and they were ouerthrowne in the wilder∣••esse. Are yee so foolish, saith the Apostle to the Galatians, that ••fter yee haue begunne in the spirit, yee would now be made perf ct

by the flesh? It had beene better (saith Peter) not to haue knowne the way of righteousnesse, then after wee haue knowne it to turn•• 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 ha∣uing giuen our names vnto God in our Baptisme, we haue re∣nounced 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, sonne or daughter more then mee, i•• not worthy of mee. Not worthy of him? Why? Because when he should looke forward vnto Christ, hee lookes backe vnto these. 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 re∣pose any confidence in our workes, like ill runners wee look•• backe.

What shall wee say then vnto those merit-mongers that

looke to gaine heauen by the merit of their workes? They ••••ke pleasure in such workes as they haue done; they are as ••uch in loue with them as euer Samson was with Delilah, 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 ••e Christian race, whether they haue forgotten all behinde ••em, whether they looke not backe vnto that which is be∣••••nde. You will easily iudge, and ye will easily see, that because ••ey sleepe on the knees of their workes, as of their Delilah, ••••d lay their life in the lappe of their workes, they are very ••••e to be betraied into the hands of their cruell enemies, the ••euill and his Angels, and to haue farre lesse comfort of their ••e then euer had Samson.

What shall we say likewise vnto those that with Demas em∣••••ace this present world, and incline their hearts vnto coue∣••••usnesse, which is idolatrie? Vnto those that liue at ease in ••••on, and eat, and drinke, and fill themselues with pleasures, ••retching themselues vpon their beds, rising vp to play, sing∣••••g to the sound of the Viole, inuenting to themselues instru∣••ents of musicke, and in a word so liuing as if they thought ••••at either now they must take their pleasure, or else they ••ust neuer haue it? Are not all these badde runners? Haue ••hese forgotten that which is behinde? Doe they not looke ••acke? The point is easily answered, it is a cleere case. Yea ••any bad runners there are in the Christian race, euen so ma∣••y as there are lookers backe vnto honour, wealth, pleasure, ••rofit, ease, fauour, and whatsoeuer the world esteemeth of. As for vs, men and brethren, let vs so runne that wee may ob∣••aine: and therefore let vs cast away euery thing that presseth ••owne, and the sinne that hangeth so fast on, let vs abandon ••uery thing which may hinder vs in our race, let vs not looke ••acke vnto honours, riches, pleasures, profits, or the like, which may cause vs either to turne backe, or to stand still, but ••et vs with the Apostle forget that which is behinde, and en∣••euour our selues vnto that which is before.

LECTƲRE LXIII.

PHILIP. 3. Verse 14.

And endeuour my selfe vnto that which is before 〈◊〉〈◊〉 follow hard toward the marke, for the prise of th•• high calling, &c.

THere are also two other notable qualities o•• runners, whereby the Apostles makes proofe of his incessant running in his Christian ra••••. The former is, that good runners keepe their eyes still vpon the marke before them, and runne hard towards it. In this qualitie also the Apostle professeth that he marched 〈◊〉〈◊〉 the best runners, in the words following, when he saith th•••• he endeuoured himselfe vnto that &c. And I endeuour my selfe &c.] The word which the Apostle heere vseth when he saith that he endeuoured himselfe, signifieth that as good ren•••••• when they come neere vnto the marke stretch out their head, and hands, and whole body to take hold of them that runne with them, or of the marke that is before them, so he in his whole race so laboured vnto that which was before, as if he were still stretching out his armes to take hold of it. The word * likewise which he vseth in the next phrase of speach where he saith that he followed hard toward the marke, signifieth that he followed as one that would not leaue till he had that which he followed, but if he fell he would vp againe and to it, and not giue ouer, no more than the persecuter doth till he haue him whom he persecuteth. That which is before where∣unto he endeuoureth himselfe, that which is the marke to∣ward which he followes, is Christ Iesus, the excellent and per¦fect knowledge of whom is such that he cals him his marke, that is, that whereon his eies were wholly and only set in the whole course of his Christian race. As therefore the Apostle before professed that in his Christian race he neuer looked backe, but forgat that which was behinde, so now he profes∣••••••h

that still he ranne forward, so labouring in his whole race ••o that which was before, as if he were still stretching out 〈◊〉〈◊〉 bodie to take hold of it, and so following as one that ••••uld neuer giue ouer, but if hee fell, would vp and to it ••••ine, still pressing towards the marke, Christ Iesus, on ••••om, as on his marke, his eyes were wholly and onely set in 〈◊〉〈◊〉 whole course of his Christian race.

Whence I obserue that in the Christian race which we are 〈◊〉〈◊〉 runne, we are not to stand still, or to giue ouer, but with all ••••ernesse, and all perseuerance still to presse towards the ••••rke that is set before vs at our races end. For who is he that ••••••taineth the crowne, but he that striueth lawfully, bearing ••••brunts, and running through all difficulties without shrink∣••••••? As it is written, No man is crowned except he striue as he ••••ght to doe, fighting a good fight, and finishing his course. And ••••o is he that shall be saued, but he that holdeth out a con∣••••t course vnto the end? as it is written, He that endureth ••o the end he shall be saued. And againe, He that ouer commeth ••••d keepeth my workes vnto the end, to him will I giue power ouer ••••ions, and he shall rule them with a rod of yron, and as the ves∣•••• of a potter shall they be broken. And in whom doth God ••ell as in his holy house, but in them that keepe fast the pro∣••••ion of their hope vnto the end? as it is written, We are Gods ••••se, if we hold fast the confidence, and the reioycing of our hope ••to the end. And hereupon are those often exhortations in ••••ly scripture: Continue thou in the things that thou hast lear∣••••d, and art perswaded thereof &c. And againe, Passe the time 〈◊〉〈◊〉 your dwelling here in feare. He doth not measure the ac∣••unt of our obedience vnto God by daies, or moneths, or ••••ares, but passe (saith he) the time of your dwelling here, euen ••••e whole race of your life with feare, making an end of your ••••••uation with feare and trembling. And againe the Apostle 〈◊〉〈◊〉 the Hebrewes, Take heede, brethren, lest at any time there be ••any of you an euill heart, and vnfaithfull, to depart away from the ••••ing God. For (saith he) we are made partakers of Christ, if we ••••epe sure vnto the end the beginning wherewith we are vpholden. ••ea the Apostles neuer ceased to exhort all to continue in the ••ace of God, and with purpose of heart to cleaue vnto the Lord.

If then we will hearken vnto the exhortation of the Holy Ghost, if we will obtaine the crowne and be saued, we may not faint or giue ouer in our Christian race, but we must hol•• out vnto the end. To enter the lists of this race, and to begi•• well is somewhat, but to small purpose vnlesse by continuance in well-doing we doe approue our running. Iudas may ser•••• for example, whom it litle profited that he had runne 〈◊〉〈◊〉 because afterwards he went astray from that ministration an•• Apostleship which he had obtained with the rest of the Apo∣stles, and purchased vnto himselfe a field with the reward o•• iniquitie. For as the Prophet saith, so is it most true, If the righteous man shall forsake his righteousnesse, the Lord will also for∣get the righteousnesse that he hath done: and the cause is most 〈◊〉〈◊〉 why our sinnes should be imputed vnto vs, if at any time we should faint and fall in the way. Hauing then begun well, an•• in the spirit, our care must be to continue our course, n•••• standing still like vnto those idle ones reproued in the gospell, or giuing ouer to runne, but still following hard towards th•• marke. It may be that running we may stumble, and fall: 〈◊〉〈◊〉 Peter did, when he denied his master; as Paul did, when a pricke was giuen him in the flesh, the messenger of Satan to before him; and as all the Disciples did, when they forsooke Christ & fled: but what must we doe? we must vp againe, and too••; we must breake of our sinnes by righteousnesse, and our ini∣quities by mercifulnesse: yea if with the Church of Ephes•••• we haue left our first loue, we must remember from whence we ar•• fallen, and repent, and doe the first workes. We haue a saying, that it is no shame to take a fall, but it is a shame to lie still. I can∣not say that in this Christian race it is no shame to take a fall: for our falls by sinning against our God should make vs for shame to couer our faces: but when we are fallen into any sinne to lye still and sleepe in sinne, and to giue ouer running in our Christian race, this will turne to our vtter shame and confusion. If therefore in running we fall, yet must we v•• againe, and runne as if our strength were renued by our fa•••• We may not be weary of well-doing, but by continuance•••• well-doing we must runne on the race that is set before vs, knowing that in due season we shall reape if we faint not. Adde vnto

that reason which hath beene mentioned, that onely perseue¦••ance vnto the end hath the promise of the crowne of righte∣ousnesse and saluation; this also, that God measureth not his gifts vnto vs by moneths or yeares, but his mercy and his ••oue towards vs endure for euer. If he then be a louing Lord ••nto vs, who will not change his fauour towards vs for euer, ••e may not serue him by count of daies, but to the last houre ••e must be faithfull. A perfect God must haue a perfect ser∣••ant, an euerlasting God a perpetuall seruant; and if we fall ••t the last, we are fallen from him, and not he from vs, and our ••ondemnation is of our selues.

This then should teach vs, to shake of all such impedi∣••ents as either clog vs that we cannot runne, or cause vs to ••reake of when we should continue running. Those that ••••eepe through aduersitie should be as though they wept not; ••hose that reioyce through prosperitie should be as though ••hey reioyced not; those that haue wiues as though they had ••one, those that buy as though they possessed not, and they ••hat vse this world as though they vsed it not. Pouertie, nor ••iches, honor, nor dishonor, euill report, nor good report ••hould take such hold of vs as that they should stay vs from ••unning that race that is set before vs, but through all these ••e should run as if there were no such burthen vpon vs. He ••hat is to runne in a race will not gird on him his armour, but ••ather he will strip himselfe, and turne himselfe almost naked. ••uen sowe in our Christian race should either strip our selues ••s it were, and vtterly shake of all such things as ordinarily are ••••upediments in this race, or they should be as if they were ••haken of, no troublers of vs in our race.

But how farre otherwise is it with vs? Euery thing almost makes vs sit downe and quite giue ouer running. If riches ••ncrease we sit vs downe, and set our hearts vpon them, and ••here is an end of our race. If pouertie doe befall vs wee sit 〈◊〉〈◊〉, downe, and either murmure and repine against the Lord, or else fall to robbing and stealing, and such other vnlawfull meanes to relieue our state, and there is an end of our race. If honour, and authoritie, and credit amongst men grow vpon vs, wee sit vs downe, and deuise with our selues how wee

may best maintaine our state, our place, our calling, and our credit and there is an end of our race. If we be disgraced, or suffer any kind of wrong wee sit vs downe, and bethinke our selues how wee may be reuenged of him that hath done vs this wrong, or this dishonour, and there is an end of our race. If by the mercy of God through painefull studie we haue at∣teined to some knowledge we sit vs downe, and consider what reward wee may iustly looke for our learning, and we seeke, and labour, and poste after that, and there is an end of our race. Thus euery thing almost makes vs sit downe, and quite giue ouer running. But (men and brethren) let there be in vs the same minde that was in our Apostle. Let vs endeuour vnto that which is before, and let vs follow hard toward the marke. If we continue in the word of the Lord, and walke in his waies we are Christ his disciples. Let vs therefore continue in the grace of God, and with purpose of heart cleaue stedfast∣ly vnto the Lord. The ambitious man he doth not so much thinke of his present honour, as his minde runnes vpon a plus vltra, he looks still forward, and gladly he would be high∣er. The couetous man likewise he doth not so much thinke what riches he hath, as his minde runnes vpon more, more, and still he looks forward after more and more. Shall they still looke forward towards these vaine and transitorie things, and so thirst after them that the more of them they haue the more they runne after them; and shall not we much more looke forward towards the marke that is set before vs in our Christian race, and the ne••rer that we come to it runne the faster vnto it? Let the children of light learne this wisdome of the children of this generation, to follow hard towards the marke that is set before them. Let vs so runne that we may obtaine: and let vs neuer be weary of well-doing: for in due season we shall reape if we faint not. Blessed is he that con∣tinueth vnto the end, for he shall be saued.

The second thing which hence I obserue is, what marke we must propose vnto our selues in running our Christian race vnto which we must endeuour, towards which we must fol∣low, and which we must alwaies haue in our eyes, and that i•• Christ Iesus, that we may perfectly know him, whom to know

is life euerlasting. On Christ Iesus must our eyes alwaies be set, and on the perfect knowledge of him must our desire be setled. For he is the way, the truth, and the life: the way, there∣fore we must begin in him, continue in him, and end in him, walking by him vnto him: He is the truth, wee must still ••herefore looke towards him if we will not be deceiued: He ••s the life, we must therefore runne vnto him if we will not ••leepe in death. He is Alpha, and Omega, the beginning, and ••he ending, in regard both of the being, and of the power, and ••f the actions, and of the dispositions of all creatures, so that ••s of him, and through him, and for him are all things, so vn∣••o him and his glory are all things to be referred. And see ••hat great reason there is to moue vs to looke still towards ••im as the marke toward which we are to follow as hard as we ••an. For doth not he still looke towards vs, and call vpon vs, ••rying and saying, Come vnto me all yee that are weary and la∣••en, and I will ease you? Doth he not stand still stretching out ••is armes, as alwaies most ready to receiue vs if we will come ••nto him? Nay doth he not oftentimes when we are turning ••ut of the right way wherein we should walke, hooke vs in ••gaine with his rod and his staffe, and lead vs as it were by the ••nd vnto himselfe? Yea such is the louing kindnesse of our ••weet Sauiour, that he will haue vs to runne after him, and he ••ill draw vs that we may runne after him; that he will haue vs ••o follow hard towards him as our marke, and he will guide v•• 〈◊〉〈◊〉 our way which leadeth vnto him; that he will haue vs to ••ake speede to come vnto him, and he will inlarge our hearts ••hat we may runne the way of his commandements, and so ••ome vnto him. Such is the marke set at the end of our Chri∣••tian race, not a dead marke which helpeth the runner no∣••hing in his race, but drawing vs vnto himselfe, that where he 〈◊〉〈◊〉 there we may be also. This was the marke that the Apostle ••anne at, and this is the marke that we should runne at, to ••now him perfitly, and the vertue of his resurrection &c, ••hereby we might attaine to the resurrection &c.

Here then we learne why it is that so few runne as they ought in the Christian race. The most part of men haue an other marke that they runne at. Some runne at riches, some

at honors, some at pleasures, some at ease, some at skill and knowledge in the things that are done vnder the Sunne, and on these things are their eyes set, and their mindes wholly bent. But the least summe make Christ Iesus the marke whereat they runne; to know him is the thing whereon the fewest mindes are bent: He is farthest out of light, and far∣thest out of minde with the most men. Not running then a•• the right marke, how can we but runne amisse? Beloued, yee see what the marke is whereat we should ayme in the whole course of our life. Let the children of this world pricke at their seuerall markes as they list; but let vs follow hard to∣wards the marke Christ Iesus. He is that marke whereat if we be Christians we should ayme in our whole race. Let our eyes be still set, and our mindes alwaies bent vpon him. If wee walke towards him he will direct our goings in his paths 〈◊〉〈◊〉 for his owne names sake. A better marke we cannot haue, and another marke we ought not to haue. There is no run∣ning, if we runne as we ought, but to him; neither any run∣ning to him, but by him. Let vs therefore by him runne vnto him, and in all things let vs still looke vnto him. The race is well runne when at the races end we come to such a marke; and well may we runne through cold and nakednes, through stripes and imprisonments, and all kinde of difficulties to come to such a marke: whereunto we can no sooner come, but straight we haue the prize for which we runne, euen glory and immortalitie in the highest heauens. Let vs therefore so runne that we may obtaine, let vs runne till we come vnto the marke, that we may obtaine the price of the high calling of God in Christ Iesus. And let this suffice to be spoken touch∣ing the second qualitie of runners.

The third qualitie of runners whereby the Apostle makes proofe of his incessant running in his Christian race, is this, that runners keeping in minde the price for which they runne, make haste vnto the marke for the price that they may ob∣taine. In this also the Apostle professeth that hee matched euen the best runners, in the last words when he saith, that 〈◊〉〈◊〉 followed hard toward the marke for the price of &c. In which words by the price is signified that inheritance immortall and

vndefiled which is reserued in heauen for vs; and it is called ••e price of the high calling of God in Christ Iesus, because it 〈◊〉〈◊〉 the glory of Gods children whereunto God from on high ••••th called vs in Christ Iesus. As therefore the Apostle before ••rofessed that he ranne and lookt not backe to that which was ••ehinde, and that he ranne and gaue not ouer to follow that ••hereon his eyes were alwaies set; so now he professeth that ••e ranne and hastned his running for to obtaine the price of ••••ory and immortalitie in the heauens, whereunto hee was ••••lled by God in Christ Iesus. All sufficient proofes that the ••postle came apace as he that desired to obtaine.

Hence then I obserue, that life euerlasting and glory in the ••eauens is the price and reward of our holy and constant run∣••ing in our Christian race. Which our Sauiour signifieth ••hen vnto them that endure hatred, persecution, and contu∣••elies for his sake he saith, Reioyce and be glad, for great is your ••••ward in heauen. Our Apostle likewise sheweth the same, ••here he saith, that God will reward euery man according to his ••orkes; to them which by continuance in well-doing seeke glory, ••••d honor, and immortalitie, eternall life. And to the Colossians ••••so, where speaking vnto seruants he saith, whatsoeuer yee doe, ••e it heartily as to the Lord, knowing that of the Lord yee shall re∣••••iue the reward of the inheritance. All which places, and many ••ther which might be produced to the like purpose, doe ••lainely shew, that eternall life is the reward of our holy ••alking with God in such good workes as he hath ordeined ••••at we should walke in them. A notable price to runne for, ••nd a notable incouragement vnto the runner. For can we ••unne for a better price then for eternall life in the heauens? Or can a better reward for our incouragement in our Chri∣••••ian race be giuen vs than eternall life in the heauens? How ••hould not this make vs to prouoke one another vnto loue, ••nd good workes? How should not this make vs runne the ••ace of a holy life, breaking through all impediments, and ••ot intermitting our course vnto the end?

But here we must know that though we run for this prize, ••et this prize is not giuen vs for the merit of our running, and ••hough this prize be the reward of our running, yet doe wee

not merit this reward for our running. For it is not in him th•• willeth, nor in him that runneth, but in God that sheweth mercie. The Lord in mercy hath set downe this prize of our running, and in the like mercie giues it vnto him that runnes out vnto the marke, but not for the merit of his running. This one place at this time may serue for a full proofe of this point. The Apostle ranne for the prize, but it was for the prize of the high calling of God in Christ Iesus. He doth not say for the prize that was due vnto him; albeit it was due vnto him, though not for his merits sake, yet for the promise sake made in mercie: but he ranne for the prize of the high calling of God in Christ Iesus. Which in that it was the prize of the high calling of God, it is plaine that it is giuen in mercie by him that hath called vs in mercie, and likewise in that it is the prize &c. in Christ Iesus, it is plaine that it is giuen in merc•••• through Christ Iesus, in whom onely we are called vnto glo∣rie and life euerlasting. It is ordained then that wee should runne for this prize: for no man obtaineth it but he that run∣neth for it, and therefore the Apostle ranne for it: but it is the prize of our high calling to be the sonnes of God, giuen vs in mercy by God that hath called vs in mercie, and giuen 〈◊〉〈◊〉 in Christ Iesus by God that hath called vs in Christ Iesus to be partakers of his glory.

Here then behold and wonder at the louing kindnesse of our God. We must runne and we shalbe very well rewarded. For if we runne, albeit we can merit nothing by our running, because when we haue done what we can we are but vnprofi∣table seruants, yet in mercie will he giue vs an euerlasting crowne of glory. A good reward for a meane seruice perfor∣med but meanely by him that runnes the best. And therefore the greater the goodnes of our God who giueth such reward in mercie where there wanteth all merit. The mercie of our God should stirre vp our thankfulnes vnto our God, and the great reward which in mercy he doth giue should make 〈◊〉〈◊〉 runne the waie of his commandementes. All that euer wee can doe or suffer is not worthy of that glory which shalbe shewed vnto vs. Yet if we suffer willingly for Christ his sake and doe the workes of our calling, he will in mercy giue vnto

vs an incorruptible crowne of glory. Let our mouthes there∣••••re be filled with his praise and honour all the day long who ••••ere there wanteth merit sheweth such mercie. And if du∣••, or loue cannot preuaile with vs, yet let this inestimable ••••ward perswade vs to runne the way of his commande∣••entes. In a word we know that our labour shall not be in ••ine in the Lord. Let vs therefore abound in euerie good ••orke, and let vs runne with patience the race that is set be∣••••re vs.

The next and last thing which hence I obserue, is that as ••od hath chosen vs in Christ Iesus, so hath he called vs in ••hrist Iesus. The former appeareth by the Epistle to the E∣••••esians; the later by this place of our Apostle, and many o∣••••ers. Yea Christ Iesus alone it is in whom and for whom ••••d hath blessed vs with all spirituall blessing in heauenly thinges, 〈◊〉〈◊〉 the Apostle both speaketh there, and manifestly sheweth ••oth there, and elsewhere. For in him are we predestinate, 〈◊〉〈◊〉 him are we chosen, in him are we called, in him are we a∣••••pted, in him are we iustified, in him are we sanctified, and 〈◊〉〈◊〉 him through hope are we glorified, and in him are all ••e promises made vnto vs both of the life present, and of ••at that is to come. If we had beene called in Peter, or in ••aule, or in Moses, then might we haue belieued in them, ••nd lookt vnto them as vnto the marke that is set before vs. ••ut now that we are called in Christ Iesus, we are to belieue in ••••m, and alwaies to looke towardes him in the whole course ••f our life. In him we haue all thinges, and in him shall our ••••y bee made perfit.

Let this then teach vs to reioyce onely in Christ Iesus, in ••hom onely wee are called, and in whom onely wee are ••lessed. In our selues we are nothing else but bondslaues of ••atan, Children of wrath, a naughty and crooked nation, vn∣••ble altogether to thinke, or speake, or doe any thing that is ••ood, abominable, disobedient, vnto euery good worke re∣••robate, and not onely neare vnto cursing, but cursed. But in ••ur Christ Iesus we are freede from sinne and condemnation, ••nd made the seruants of righteousnes and heires of saluation, ••••d in him we are called vnto that high calling to be the sons

of God, and haue all the priueledges that belong vnto the sonnes of God. Let vs therefore reioyce in him alwaie, let our songs be made euer of him and dayly let vs praise him. Let vs iudge whatsoeuer is best to be but dung for the excel∣lent knowledge sake of him, and let vs in all thinges grow vp in him &c.

LECTƲRE LXIV.

PHILIP. 3. Vers. 15.16.

Let vs therefore as many as be perfect be th•••• ••••¦ded: and if ye be otherwise minded, God shall re∣ueale &c.

NOw the Apostle hauing thus in particular told the Philippians what he thought of Christ, and likewise of all things without Christ, 〈◊〉〈◊〉 goeth from the particular vnto the generall and exhorteth that this truth which he ha•••• professed may be generally receiued, and approued. And if any of them will not happily presently re∣ceiue this truth, yet he signifieth his hope that God will after∣wards reueale it to them that they may embrace it wi••h him, and in the meane time till God reueale it and make it knowne vnto them, he exhorteth that such grounds of the truth as already they had might with one accord be receiued and maintained. This I take to be the generall meaning of these words in these two verses. Now let vs yet a little more parti∣cularly sift and examine the meaning of them.

Let vs, saith the Apostle &c.] This speech, yee see, is ex∣hortatiue in that he saith, let vs be thus minded; and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle vnto the Philippi•••••••• generall, in that he saith, Let vs therefore as many as be perfe••••; and ye see that it is to bring ouer his own priuate example vn∣••o

a generall doctrine in that he saith, Let vs therefore as many ••••s be perfect be thus minded. Let vs therefore: therefore, why? euen because I your Apostle by whom ye haue beleeued am ••hus minded as I haue told you, let vs therefore as many as bee perfect be thus minded. Thus minded? How? to renounce all confidence in the flesh, to iudge all our owne righteousnes by workes whatsoeuer to be but dung, to reioyce only in Christ Iesus, and his righteousnesse which is through faith, to thirst after the knowledge of Christ, and of the vertue of his resur∣rection, and acknowledging our want of perfection in the knowledge of Christ, incessantly to runne forward in the Christian race vnto perfection forgetting that which is be∣hind, and endeauouring our selues vnto that which is before, and following hard towards the marke for the prize of the high calling of God in Christ Iesus, let vs be thus minded, e∣uen as many of vs as be perfect. Yea, but who were those? were there any such? Did not the Apostle immediately be∣fore deny that he was perfect? How then doth he now say, let vs as many as be perfect &c. We must vnderstand that the A∣postle doth not here speake of any that were perfect indeed either in knowledge, or in obedience, but he speaketh partly vnto those that thought they were perfect, and partly vnto those that by their holy walking shewed that they were in the way to perfection, that both they that thought themselues perfect, and they likewise that by their holy walking shewed plainely that they were in a better way to perfection than o∣thers, would thinke as he did touching the points before men∣tioned, and controuersed betwixt him and the false Teachers. Yea but is not his exhortation generally vnto all? Why then doth he require it of them that 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 vn∣to those that were babes in Christ, therefore he sheweth pre∣cisely 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 A∣postle 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 dis∣sent 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 operati∣on of the holy spirit open the dimme eyes of your darke vn∣derstanding, 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 mea∣ning 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 righte∣ousnesse of Christ which is through faith, and touching Chri∣stian 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 A∣postles meaning, as I take it, in this verse, now let vs see what obseruation wee may gather hence for our vse and in∣struction.

1. Therefore in the Apostles exhortation when he saith, let ••s as many as be perfect be thus minded, I note that as many as follow after Christian perfection are to be so minded touch∣ing workes, and touching Christ as the Apostle was; inas∣much as they are not perfect that thinke themselues already perfect either in the knowledge of Christ, or in holy obedi∣ence, 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 know∣ledge of Christ, and of the vertue of his resurrection in them∣selues, labour daily more and more to grow with all spiritu∣all 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 wher∣by 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, 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 no•• our sinnes, but Christ his righteousnesse is imputed vnto v•• and because all perfection is originally in him, and is only de¦riued vnto vs as we are in him. Being then in him our s••nne and imperfections are hidde and couered, being in him his righteousnesse and obedience are imputed and reckoned vn∣to 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 deri∣ued vnto vs as we are in him. For if any man be not in him he is cast out as a branch and withereth. This then is necessari∣ly requisite vnto Christian perfection that we be in Christ Ie∣sus, 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 perfect••∣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 know∣ledge 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 there∣fore the holy Ghost exhorting vs often to be perfect, doth al∣so exhort vs to cleanse our selues from all filthinesse of the flesh and spirit, and to grow vp vnto full holinesse in the feare of God; to mortifie the deedes of the flesh, and to be renued in the spirit of our mindes. And why? No doubt one cause is, because otherwise we cannot be as he exhorteth vs to be, perfect. For what perfection can there bee where there is no dying vnto sinne which is our bane and imperfection, and no liuing a holinesse and righteousnes, which is the onely way vnto perfe∣ction?

Our sinnes doe make a separation betweene vs and our ••od in whom alone we are perfect, and it is the spirit of san∣••ification whereby wee are engraffed into Christ Iesus, in ••hom only we are perfect. This then is also requisite vnto ••hristian perfection, that we feele in our selues a mortificati∣•• of the old man, and a quickening of the new man through ••••e power of the spirit by the vertue of Christ his death and ••••surrection.

The third thing necessarily requisite vnto Christian per∣••••ction is a feeling and acknowledgement of our owne imper∣••••ction both in knowledge, and in obedience: for so only doe ••••e grow vnto Christian perfection, if in an holy feeling of ••••r wants and imperfections wee poure out our complaints ••nto our God, and acknowledge our wants vnto the Lord. It ••as the conceit of their perfect knowledge, that made the ••orinthians that they knew nothing as they ought to know: ••nd it was the conceit of their owne perfect righteousnesse ••••at made the Pharises that they neuer sought the true perfect ••••ghteousnesse of Christ Iesus. But Dauid hauing said, I haue ••••ned against the Lord, streight-way the Prophet Nathan said ••nto him, the Lord also hath put away thy sinne: And the Publi∣••ane hauing smitten his breast, and said, O God bee mercifull ••nto mee a sinner, the holy Ghost giueth him this testimonie that ••e d••parted to his house iustified rather then the Pharsie, or if wee ••••ke the sense of the place, he departed home to his house iu∣••••ified, and not the Pharisie. And the Theefe vpon the crosse ••auing first confessed and said, we are indeede righteously here, ••••r we receiue things worthy of that we haue done; and afterwards ••raied and said, Lord remember me when thou commest into thy ••ingdome, by and by Iesus said vnto him, verily I say vnto thee 〈◊〉〈◊〉 day shalt thou be with me in Paradise. And generally this is ••rue, that onely they follow Christ who deny themselues, on∣••y they come vnto God who feele their wants in themselues, ••nely they seek vnto God who are confounded in themselues, ••nd consequently only they come vnto Christian perfection ••hose hearts are touched with the feeling of their imperfe∣••tions. This then is also requisite vnto Christian perfection ••hat in an holy feeling of our owne wants wee acknowledge

our imperfection in euery grace of God.

The 4. thing necessarily requisite vnto Christian perfecti∣on is, an earnest endeauour & constant care to grow in grace, and in the knowledge of our Lord and Sauiour Christ Iesus. For so onely are we perfect in some degree if wee follow hard after perfection, and if with an enflamed desire after the good things of God we labour to encrease daily more and more in all holinesse and righteousnesse. And therefore the Apostle exhorteth saying, Follow hard, for so the word signifieth, fol•••••• hard after peace with all men, and holinesse, without which no man shall see the Lord. Where the Apostle doth not limit his exhor∣tation by any circumstance of time, but follow in thy nonage, follow in thy ripe age, follow in thine old age, still follow; for still it is said vnto thee, follow hard after peace and holinesse. And why? euen because none ouertaketh but he that follo••∣eth. And our Sauiour pronounceth a blessing vpon the hea•• 〈◊〉〈◊〉 them that hunger and thirst after righteousnesse. Which shewe•••• that where there is this feruent desire to grow vp in godlines, and this hungring and thirsting in our soules after the thing•• that belong vnto our peace there is a blessing vpon the hea•• of euery one that doth so. And why did our Apostle follow hard that he might comprehend euen as hee was comprehen∣ded of Christ Iesus, but because they onely at length attaine vnto perfection who in the meane time follow hard after it. This then is also requisite vnto Christian perfection that wee labour to grow vp in godlinesse, and to encrease in all manner holy conuersation. That all these things are necessarily re∣quisite vnto Christian perfection this generall exhortation inferred by way of conclusion vpon the things mentioned in the particular example of our Apostle sheweth most plainly; as also that in these things alone doth Christian perfection consist, vnlesse any man will take vpon him more exactly to describe it than the Apostle hath done.

Hence then wee may learne to descrie the notable grosse∣nesse of that Monkish perfection which our aduersaries tell vs so much of. For aske our aduersaries, or aske a Monke whether he be perfect, he rubs no more at his answer then the young man in the Gospell did, but he, he is perfect, and why

should any man aske the question whether he be perfect. And 〈◊〉〈◊〉 proofe hereof he will tell you, that besides keeping of ••ods commandements, whereunto wee are all bound both 〈◊〉〈◊〉 precept, and likewise by promise in our baptisme, besides ••is he hath vowed chastitie, pouertie, obedience, pilgrimage, ••fficient badges of his perfection. He meddles not with the ••ings of this life, nay he cares not for them, nay he hath for∣ken all to follow Christ. The Pharisie that is no extortioner, 〈◊〉〈◊〉 vniust man, no adulterer, that fasts twise in the weeke, that ••ues tithe of all that euer he possesseth, is no body vnto him. ••he young man that had kept all the commandements from ••s youth is no body vnto him. Hee hath wholly sequestred ••mselfe vnto contemplation, and giuen himselfe vnto God, 〈◊〉〈◊〉 that the least thing that he doth, euen his sitting, his stan∣••ing, his eating, his sleeping, euen the least thing that he doth 〈◊〉〈◊〉 better and more acceptable vnto God then the best workes ••ther of the first or second table, which the faithfull being ••aried doe performe. Thus doth he boast of his perfection, 〈◊〉〈◊〉 if he were the man, and none but hee, that were deare in ••ods sight, and that were worthy to rest in his holy tabernacle. ••ut how farre wide is he of the true and Christian perfection ••deed? It is not the righteousnesse of Christ Iesus that hee ••ands vpon, but vpon his owne righteousnesse by his owne ••oly and vnspotted life. He doth not cast downe himselfe in ••y sense and feeling of his owne wants and imperfections, ••t hee dares to stand and to shew himselfe in the presence of ••e most high. Hee doth not daily more and more die vnto ••nne, and liue vnto God, but he is as dead vnto sinne, and li∣••ing vnto God, as if hee were already in the bosome of God. ••ee doth not endeuour to runne forward from perfection to ••erfection, but hee hath already attained vnto that whereat ••ther men are to runne. So that as it is said of some, that when ••hey professed themselues to be wise, they became fooles, so may it ••e said of these, that when they professe themselues to be per∣••ect, they shew plainly that they are void of all Christian per∣••ction, at least if the Apostles description of Christian per∣••ection may preuaile before theirs: for by the Apostles de∣••cription it is cleare that indeed they are not come vnto any

perfection in the schoole of Christ, but are quite void of all Christian perfection.

The second vse which we may make of the former obserua∣tion, is, that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ. For doe wee reioyce only in Christ Iesus, renouncing all our owne righteousnesse which is by workes, and quietly reposing our selues in his righ∣teousnesse through faith in his bloud? Doe wee feele in our selues a dying vnto sinne, and a liuing vnto God in righteous¦nesse through the vertue of Christ his death and resurrection, by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus? Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect, as that wee finde in our selues many wants and many imperfections? Doe wee labour and endeuour to grow in grace and in the know∣ledge of our Lord and Sauiour Iesus Christ, to be perfect as he is perfect, to be holy as hee is holy, and to proceed from strength to strength vntill we become perfect men in Christ Iesus? Here is the substance of that perfection which o•••• good God requireth of vs in this life. If it be thus with vs, we may assure our selues that we haue well profited in the schoole of Christ, and that we are growne vnto very good perfection. There was a time indeed when it was said vnto vs, This doe, and thou shalt liue; and againe, Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God; so that all of vs were vn∣der the curse, and all of vs were in thrall vnto that mortall enemie of mankinde the deuill, because it was impossible for vs to fulfill the Law of God. But when it pleased the euer∣lasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to con¦demne sinne in the flesh, then this thrall vnto Satan, this curse of the Law, this yoke of the Law which neither we nor our fa¦thers were able to beare, was taken from our shoulders: for that which the Law required of vs, but which was impossible for vs to performe, that Christ Iesus himselfe fulfilled in our

flesh, that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh, but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse, and by the vertue of his resurrection die vnto sinne, and liue vnto righteousnesse, and acknowledging our owne wants and im∣perfections, doe studie and endeuour daily more and more to liue righteously, and soberly, and godly in this present world, this is the perfection which Christ requireth of vs.

A blessed sending of such a Sonne, and a blessed birth of so sweet a Sauiour, worthy to be celebrated by a perpetuall re∣membrance for euer. The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs; and his comming into the world in the similitude of sin∣full flesh was the ioyfullest comming that euer was; so ioyfull, that an Angell from heauen brought the tidings thereof, and therein of great ioy that should be to all people; that a multi¦tude of heauenly souldiers praised God thereat, and said, Glory be to God in the high heauens, and peace in earth, and towards men good will; that certaine wise men came then from the East Country to worship him; that the shepheards when they had seene the babe with his mother, published abroad the thing that was told them by the Angell of that childe; that Simeon taking him in his armes, praised God and said, Lord now lettest thou thy seruant depart in peace, &c. and that Anna spake of him to all that looked for redemption in Ierusalem. Of which most ••oyfull birth wee at this time doe celebrate a most ioyfull re∣membrance, and should so celebrate it euen as these holy Saints of God did, not in excesse of banquetting and feasting, not in immoderate gaming and sporting, not in idlenesse or wantonnesse, but in honouring of his name, in singing vnto him praise and thanksgiuing, and in telling of his saluation from day to day. So did they celebrate his birth as wee haue heard, and so should wee celebrate the remembrance of his birth. All other celebration is rather an heathenish imitation then any religious obseruation. Let vs therefore as at all other times, so at this time sound out his praises in the middest of the great congregation, who hauing fulfilled that for vs in his flesh which wee could not, doth now require of vs no more

then he giueth vs: for he requireth of vs perfection, and he gi∣ueth vs perfection, not an absolute perfection, but such as he requireth of vs in this life.

To come then againe vnto our point, will we trie how wee haue profited in the schoole of Christ, and vnto what perfe∣ction wee are growne? Sift the points and see. If wee haue faith in Christ Iesus, whereby wee take hold of his righteous¦••esse, if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne, and the life of righte¦ousnesse, if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection, and if there¦upon wee labour to increase in holinesse and righteousnesse with all godly increasing, then haue wee well profited in the schoole of Christ, and then are wee growne vnto good perfe¦ction. For, as I told you before, this is the substance of that perfection which God requireth of vs in this life. Howbeit, this withall wee must note, that there be degrees in this perfe∣ction: for when by Gods mercy we are come so farre, that the spirit beareth witnesse vnto our spirit, that in some measure we haue attained vnto all these points of Christian perfection, yet may we not here stand still, but we must goe forward from grace vnto grace. Vntill wee come vnto the marke at our ra¦ces end wee must runne forward, and daily grow from perfe∣ction to perfection. We must labour daily to increase in faith, that we may daily more and more be established in the righte∣ousnesse of Christ. We must daily subdue the flesh vnto the spirit, that wee may daily more and more be begotten by the spirit vnto a more liuely hope in Christ Iesus. We must daily cast downe our selues before the Lord, that hee may daily more and more lift vs vp. We must daily follow hard towards the marke, that wee may be daily more and more holy in all manner of conuersation. And therefore it is that wee doe so often communicate at the Lords Table, namely that our faith and obedience may by degrees bee daily more and more strengthned and increased. There needs but once entring in∣to the Church by the Sacrament of Baptisme; but being en∣tred into the Church, our soules must be often fed and nou¦rished vnto euerlasting life by the Sacrament of the Lords

Supper. And faith is at once begotten in vs by the ministerie of the word, but both our faith and our obedience must be of∣••en and confirmed increased both by the ministerie of the word, and by the holy vse of the Lords Supper. By an holy ••nstitution therefore of the Lord we doe often come vnto this ••oly Table, that so often as wee eat of this bread and drinke ••f this cup, we may so often both renew the remembrance of Christ his blessed death and passion, and so often haue our weake faith holpen and strengthened. For a•• herein we con∣••inue the remembrance of that his blessed death and passion ••ntill his comming againe, so haue wee hereby a sure pledge ••nd full assurance of our incorporation into the body of Christ Iesus to be made one with him, and he with vs. But ••efore we come vnto this holy Table, it is necessary if we will ••aue our faith holpen and strengthned thereby, that we duly ••nd diligently examine our selues, and in all holy reuerence ••repare our selues thereunto. We must proue our selues, as ••he Apostle willeth, whether we are in the faith, that is, whe∣••her we beleeue that the punishment of our sinnes is fully dis∣••harged in Christ Iesus, and that whatsoeuer saluation he hath ••urchased for his children belongeth euen to vs also. For this ••aith we must haue before wee come hither, our comming hi∣••her being not to haue this faith wrought in vs, but to haue this ••hich already wee doe beleeue more fully assured vnto our ••oules and consciences. Againe, wee must trie and search in ••ur owne soules what contrition and sorrow of heart there is ••n vs for our sinnes past, what detestation and loathing of ••inne we finde in our selues, and what purpose and resolution of heart there is in vs to forsake our old wayes, and in the ••hole course of our life hereafter to conforme our selues vnto Gods will set downe in his holy word. For vnlesse these things be in vs, we are no meet guests for this holy and heauenly Ta∣ble. We must also search and see whether we be in peace and ••oue with all men: for if thou bring thy gift vnto the Altar, and there remembrest that thy brother hath ought against thee, there thou must leaue thine offering, and goe, and first be reconciled vnto ••hy brother, and then come and offer thy gift. If hauing thus exa∣mined our selues we come vnto this holy Table, then here we

haue sealed vnto vs our communion with Christ, then here we haue assured vnto vs all the benefits of Christ his death and passion. That therefore hereby wee may receiue all holy increase of our faith, let vs with all holy reuerence come at this time vnto this Table. And in the whole course of our life let vs labour by degrees to proceed from perfection to perfe∣ction. Let vs daily stirre vp euery good grace of God in vs, that seeking by continuance in well-doing, honour, and glory, and immortalitie, we may in the end receiue the prise of the high calling of God in Christ Iesus. And to conclude with this of our Apostle, let vs as many as would bee perfect bee th•••• minded as our Apostle was touching our iustification, touch∣ing our regeneration, touching the acknowledgement of our imperfection, and touching an holy pursuit after perfection.

LECTƲRE LXV.

PHILIP. 3. Verse 15.16.

And if yee be otherwise minded, God shall reueale it vnto you. Neuerthelesse in that whereunto wee are come, &c.

NOw followeth the second point, where the Apostle signifieth his hope that God would reueale this truth which hee had professed vnto them, which as yet were otherwise minded then he was, in these words, And 〈◊〉〈◊〉 yee be otherwise minded, &c.

And if yee be otherwise, &c.] This sheweth that the Apostle thought, or rather knew that hee should not bee able to per∣swade all to be of the same minde with him in the things be∣fore mentioned, but that some through the suggestions of the false teachers that were amongst them would thinke otherwise then he thought of those points. Yet see how kindly the Apo∣stle dealeth with those: If (saith he) ye be otherwise minded, so

that yee doe not thinke as I your Apostle doe of workes, of Christ, of perfection in the knowledge of Christ, but rather ••••re of another iudgement, yet I doubt not but as God hath begunne to reueale his Sonne Iesus Christ vnto you by my ••reaching, so he will also in his good time reueale and make knowne vnto you this same thing wherein yee now dissent in ••udgement from mee, and will not suffer you to be holden of ••his errour: he will (I doubt not) by the ministerie of his ser∣uants through the powerfull operation of the holy spirit open the diuine eyes of your darke vnderstanding, that yee may see both that ye erre in this wherein ye dissent from me, and that this is the truth whereunto I now exhort you. This I take to be the true meaning of these words. Now let vs see what hence wee may learne, and so wee will proceed vnto that which fol∣loweth in the next verse.

And if yee be otherwise minded, &c.] Ambrose one of the an∣cient Fathers readeth these words thus, And if yee shall be other∣wise minded, God also hath reuealed it, and vnderstandeth them as if the Apostle had thus said, If yee shall thinke of any more then I haue put you in minde of, know that it is by reuelation from God. Which sense and reading if it were true, might in∣deed helpe well to boulster out such humane traditions and superstitious ceremonies as the Church is burdened and pe∣stered withall. But this sense and reading as well because it may seeme to patronage such vnwritten verities, and vnsa∣uory ceremonies, as also for that it is altogether different from the words and meaning of the Apostle, is vtterly to be reie∣cted. For first the Apostle doth not say, if you shall be, but if ye be otherwise minded. Againe, the Apostle doth not say, God hath reuealed it, but God shall or will reueale it vnto you. And lastly, when the Apostle saith, If yee be otherwise minded, his meaning is not that if they thinke more then hee hath put them in minde of, but his meaning is, that if they thinke not as he doth touching the points mentioned, but differ from him in iudgement, yet God will also reueale this truth vnto them as he hath done other truths.

My note hence in briefe is, that we are to take heed how we take things vpon the credit of the ancient Fathers. The Lord

is greatly to be blessed for them, and it is with all thankfulnesse to be acknowledged that they by their godly labours haue greatly profited Gods Church. But yet their words, and the senses which they giue of the Scriptures, are to be weighed in the ballance of the Sanctuarie, and to be examined according to the Scriptures, For this by examination we shall finde, that diuers times they misse the meaning of the holy Ghost, and sometimes they plainly alter the words of the holy Ghost. This place giueth euident witnesse vnto both, where both the words are so altered, and the meaning so missed by this holy Father, as that in both he swarueth from the holy Ghost, as before was euidently shewed. The more to blame they th•••• take a Fathers word for warrant good enough, and thinke their plea good if in the exposition of a Scripture, or debating of a question, they haue the suffrage and liking of one or two Fathers.

The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in iudgement euen in these points of righteousnesse and saluation He doth not by and by despaire of them, or reiect them as heretikes, or thunder our sharpe threatnings against them, but in all mildnesse of spirit signifieth his hope that God will reueale their errour vnto them, that they which now are otherwise minded then he is, may be of the same minde that he is. But withall we must note what manner men they were with whom the Apostle dealt thus kindly. They were no such men as wilfully opposed themselues against the truth, or such as were so vtterly bewitched that they would not obey the truth, but such as hauing not long since embraced the truth by his preaching, were now a little seduced, and drawne aside by such false teachers as were crept in amongst them.

Whence I obserue that we are for a time to beare with the ignorance of our weake brethren, and to reteine a good hope of them though they doe not wholly subscribe vnto that truth which we embrace. This also our Apostle teacheth vs to doe where he saith, We which are strong ought to beare the infirmities of the weake, and not to please our selues: we which are strong in knowledge, in faith, in hope, or any good grace of God ought

••o beare with such of our brethren as doe yet come short of vs ••n any such grace; neither ought we so to please our selues ••herein as to be puft vp in our selues, and to contemne others, ••ut being lowly in our owne eyes we are to hope that God will ••ake their darknesse to be light, and supply what wanteth in ••heir weaknesse. And much to the same purpose is that his ex∣••ortation, where he saith, Brethren, if a man be fallen by occa∣••ion into any fault, yee which are spirituall, restore such a one with ••he spirit of meeknesse: if a man be fallen by occasion of his ••lesh, of the world, of the Deuill, or of any instrument of Sa∣••an into any fault either of doctrine, or of manners, yee which ••re spirituall, yee which are more strongly susteined by the ••pirit of God, restore such a one with the spirit of meeknesse, ••nd labour to bring him vnto that truth in doctrine, or holi∣nesse of life from which he was fallen. Which sheweth that we are not to giue ouer for forlorne those that are holden with some error, but rather that we are for a time to beare with ••hem, and to hope that the Lord will bring them vnto the ••nowledge of the truth. And see what great reason there is to moue vs hereunto. Did we not all sit in darknesse, and in the shadow of death? Were we not all ignorant of the waies of God, and of the things that belong vnto our peace? Yes surely vntill the day-starre, euen the sunne of righteousnesse arose in our hearts, our mindes were full of darknesse, and the way of truth we knew not. For as the Apostle saith, The na∣turall man (whose vnderstanding is not yet cleared by Gods spirit, perceiueth not the things of the spirit of God, but they are foolishnesse vnto him. Hath then the Lord in his great mercy towards me made my darknesse to be light, and brought me to the knowledge of his truth, and shut him as yet vp in dark∣nesse and in ignorance? Or, hath the Lord brought vs both to the knowledge of his truth, and hath he suffered him by occasion to fall from the way of truth, and susteined me by the strength of his holy spirit? And shall I in either of these cases insult ouer him, contemne or disdeine him, determine, or iudge rashly of him to be a forlorne man, an Atheist, a re∣probate? Or am I not rather, bending the knees of my soule vnto the Lord for his mercies towards me, to hope that in his

good time he will lighten his vnderstanding that was shut vp in ignorance, or raise him vp againe that was fallen, and in the meane time to beare with the ignorance of the one, and the error of the other? Yes my brethren, so long as their igno∣rance of the truth is vntainted with cankred malice against the truth, we may hope that the Lord will call them at the sixt or ninth or some good houre, and reueale his holy truth vnto them, and in the meane time we are to beare with them, and to support one another through loue. And for this cause, the holy Apostles, when the word which they preached was vnto them that heard them as water powred vpon a stone, yet cea∣sed not to instruct them with all patience, hoping that God would reueale the things vnto them which as yet were h•••• from their eyes.

This then should teach vs not to despaire of them vnto whom the Lord hath not yet reuealed some part of his truth, nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden, but in all godly sort to labour with them, prouing if at any time God will open their eyes that they may turne from darknes vnto light, from the power of Satan vnto God. The Minister is after the example of our Apostle to instruct with all patience them that be ignorant, and them that be contrarily minded in that truth of Christ Iesus which hee hath learned, and to deale with them to be like minded as he is; and if they be otherwise minded, yet to labour with them, and to hope that God will reueale the truth vnto them. Others likewise whose eyes the Lord hath opened to know things that are spiritually discerned, should labour to draw them on vnto the same truth with them. And therefore besides other duties which they should performe vnto them, when they goe vp vnto the house of the Lord, they should say vnto them as they in Esay, Come let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his waies, and we will walke in his paths; come let vs goe to the Church, come neighbour, come friend let vs go to the Sermon, and there we shall heare what the Lord will say vnto vs, and there we shall be instructed in the truth or

Christ Iesus. But what doe we? We thinke it well if we come ••ur selues, and indeed I wish all would doe so; but though we now our neighbour ignorant, yet do we not either priuately ••lke with him, or say vnto him, come let vs goe to Sermon: ••hich certainely is a defect in vs. For true zeale taketh that ••f the fire, that the truely zealous man would haue all like ••nto himselfe, and the more he hath profited in the know∣••edge of the truth, the more will his heart bee inflamed to ••raw others out of ignorance vnto the knowledge of the same ••ruth with him. And what doe we know but that God hath ••rdeined vs by this or that holy course to be the meanes to ••ring this or that man vnto the knowledge of the truth? Let ••s not therefore despaire of doing good with our weake and ••gnorant brother, but let vs hope so long as there is any hope, ••••at the Lord will reueale his truth vnto him; and in the ••eane time let vs beare with his ignorance, and labour by all ••eanes to bring him to the same minde that is in vs touching ••he truth of Christ Iesus. And this withall let vs weigh: is ••here any of our alliance, or acquaintance, or knowledge whose eyes the Lord hath so opened that he seeth the truth in diuers mysteries of the faith, but yet some things are hid from ••is eyes? let this be an incouragement of our hope that the Lord wil also reueale these things vnto him. For great hope we may conceiue, as we see here our Apostle likewise doth that he which hath begun to reueale the truth in diuers mysteries of the faith vnto them, will also in his good time reueale these ••hings vnto them, which as yet are hid from their eyes. Times we may not prescribe vnto the Lord, for he calleth not all his children to the knowledge of his Sonne at one houre, but some at the third, some at the sixth, some at the ninth, some ••t one, some at another houre, as vnto his heauenly wisdome seemeth most meete, and his truth he doth reueale vnto his children not all at once, but here a litle and there a litle as seemeth best vnto him. But yet we may hope that vnto such as loue not darknesse better than light, vnto such as doe not oppose themselues against the truth, the Lord that comman∣deth the light to shine out of darknesse will in his good time shine in their hearts, and reueale his truth vnto them so farre

as shall be necessarie for them. Though therefore now they doe not embrace the same truth altogether with vs, yet let vs hope that the Lord will also reueale this vnto them wherein they now dissent from vs, and let vs labour with them to the purpose according to that measure of grace that is giuen vnto vs.

The third thing which I note is, that the Apostle saith, 〈◊〉〈◊〉 yee be otherwise minded God shall reueale it: Whereby the Apo∣stle sheweth that he could onely preach vnto them, but it is God that reuealeth his truth vnto them. If they were other∣wise minded than he was, he could not doe withall, his office was to teach the truth, he could not open their eyes that they might see the truth, but that must be let alone vnto the Lord for euer, who alone reuealeth when he will that truth where•••• we were happily long before instructed. Whence I obserue, that in the worke of the ministerie the Ministers of Christ do onely dispense the mysteries and secrets of God, but it is God that reuealeth them vnto vs, opening our eyes that we may see the wondrous things of his law. And therefore it is said that when Peter had preached vnto Cornelius, and them that we•••• with him, the Holy Ghost fell on all them which heard the ••••ra. And againe it is said that when Paul preached neere vnto Phi∣lippi vnto certaine women that were come together, the Lord opened the heart of Lydia, that shee attended vnto the things that Paul spake. And often when the Apostles had preached it is said, that the Holy Ghost fell on them that heard, and they beleeued. Whereby is meant that they preached, but the Holy Ghost reuealed, and so their preaching was effectuall as the Holy Ghost wrought with it in the hearts of them that were ordeined vnto saluation. And to this agreeth that of the Apostle, where he saith, I haue planted, and Apollos watred, but God gaue the increase: and, neither is he that planteth any thing, neither he that watreth, but God that giueth the increase. The Ministers like Gods husbandmen they sowe the seede, euen the immortall seede of his word in the fallow ground of mens hearts, but it is the Lord that giueth the earely and the latter raine, whereby it groweth vp and bringeth forth fruit in some thirty, in some sixty, in some an hundreth

fold. The Ministers of Christ they are they by whom we do ••eleeue, and by whom we doe obey: but it is the Lord that 〈◊〉〈◊〉 the powerfull working of his holy spirit together with the ••ord causeth vs to beleeue, and to obey. This honour the ••ord taketh vnto himselfe, saying, I will powre out cleane water ••pon you, and yee shall be cleane, yea, from all your filthinesse, ••••d from all your idols will I cleanse you: a new heart also will I ••ue you, and a new spirit will I put within you, and I will take away ••e stonie heart out of your bodie, and I will giue you an heart of ••••sh; and I will put my spirit within you, and cause you to walke in ••y statutes, and yee shall keepe my iudgements and doe them: this ••onour (I say) the Lord taketh to himselfe, and this honour ••e will not giue to any other. But here happily you will ••ke me, if the Ministers of Christ onely preach the word, ••nd the Lord reserue this power onely to himselfe to beget 〈◊〉〈◊〉 by the word; if the Ministers of Christ onely teach ••s the way of truth, and the spirit alone lead vs into all ••••uth, how then doth the Apostle say vnto the Corin∣••••ians, I haue begotten you through the Gospell? and how doth ••e say vnto Timothie, Take heede vnto thy selfe, and vnto lear∣••••ng; continue therein: for in doing this thou shalt both saue thy ••••lfe, and them that heare thee? Whereunto I answer, that the ••••ing, which properly belong vnto God are oftentimes in the ••criptures attributed vnto Gods Ministers, because they are ••••struments which God vseth, and whereby God worketh. So ••n the places alleaged, I (saith the Apostle) haue begotten you ••hrough the Gospell; the Apostle because the Lord vsed him as ••is instrument to beget the Corinthians in Christ Iesus, there∣••ore taketh that vnto himselfe which the Apostle Iames shew∣••••th properly to belong vnto God, where he saith, that God of ••is owne will begat vs with the word of truth, that we should be as ••he first fruits of his creatures. And in the other place, where ••he Apostle saith to Timothy, In so doing, thou shalt saue both ••hy selfe, and them that heare thee; there power of sauing, which ••oth onely properly belong vnto the Lord (for it is he that ••aueth, and none besides him) is giuen vnto Timothie, because ••ee was ordeined the Minister of Christ, whom he would vse ••n granting repentance vnto saluation. Many like places

might be brought, where that which properly belongeth vn∣to God is attributed vnto Gods Minister, because of the powerfull operation of Gods spirit by his ministrie. But by this already spoken yee see what in the worke of the ministrie God doth, and what man doth. Man preacheth the truth b•••• God only reuealeth the truth: man soweth the mortall seede of the word, but God onely maketh it to grow and fra∣ctifie: men speaketh the wonders of the law, but God onely openeth our eyes that wee may see the wondrous things o•• his law.

This then should teach you so to thinke of vs as of the Ministers of Christ, and disposers of the secrets of God, b•• to depend vpon the Lord for the reuelation of those holy mysteries which we bring vnto you. We can onely speake vnto your eares, but it is the Lord that must worke in your hearts: we can onely beat vpon the outward sense, but he it is that must open the eyes of your vnderstanding: we can onely bring the word of saluation vnto you, but he it is that by his blessing vpon it must make it the word of saluation vnto you. And therefore when you come vnto the house of God yee should remember to sanctifie your selues, and as the Preacher exhorteth, When yee enter into the house of God yee should take heede vnto your feete, yee should take heede with what affection, with what deuotion, with what religious desire yee come to heare the word of the Lord. Yee should not not come hither as to an ordinarie meeting, or to a place where yee can be well content to bestow an houre, but yee should come hither prepared with all holy reue∣rence, with soules thirsting after the word of your saluati∣on, and with hearts and eyes lift vp vnto the Lord, that hee will blesse the preaching of the word vnto you, that hee by his spirit will so worke together with his word, that it may bee vnto you the sauour of life vnto life, that hee will incline your hearts to hearken what the Spirit saith and that he will open your eyes that yee may see the won∣derous things of his law. And then surely yee should wrestle well, and should not depart without a blessing. For though wee be but men that speake vnto you, whose

breath is in our nostrils, and though it bee not in vs to ••e grace or vnderstanding to our hearers, yet are wee ••e Ministers of Christ by whom yee beleeue; wee are as 〈◊〉〈◊〉 were the conduits through whom the spirit and the gra∣••••s of the spirit are conueighed vnto you; and we are his ••mbassadors by whome hee openeth and declareth his ••••ly will vnto you. Yea into such a communion hath ••ee ioyned vs with him, that when Ananias had lied vn∣•••• Peter, he asked him why he had lied vnto the Holy Ghost? ••nd that our Sauiour saith, Hee that heareth you heareth ••••e. To conclude this point, wee doe pray you in ••hrist his stead, as though God did beseech you through 〈◊〉〈◊〉; and whatsoeuer good grace is wrought in you, it is ••od that worketh the same in you through our ministe∣••••e. Be yee therefore diligent to frequent holy exercises, ••repare your selues with all holy reuerence thereunto, ••ray vnto the Lord that he will blesse his holy ordinance ••nto you; hearken vnto the word, not as the word of ••an, but as it is indeede as the word of God, and receiue ••ith meeknesse the word that is graffed in you, which is ••ble to saue your soules. For thus the Lord reuealeth his ••••uth, and his will vnto his children; neither are we now to ••ooke for any other reuelations but such as the Lord manife∣••teth in and by the word.

Now remaineth the third point to be handled, where the Apostle exhorteth that in the meane time till God reueale ••hat truth which he hath professed vnto them, such grounds of the truth as already they had might with one accord be re∣teined and maintained; which he doth in these words, neuer∣thelesse in that whereunto we are come &c.

LECTƲRE LXVI.

PHILIP. 3. Vers. 16.

Neuerthelesse in that whereunto we are come. Let 〈◊〉〈◊〉 proceede by one rule, and let vs minde one thi••g.

NEuerthelesse in that &c.] In which words the Apostle exhorteth that in the meane time till God reueale vnto the Philippians that truth which he hath professed, such grounds of the truth as already they had receiued might with one accord be retained and maintained. This is the generall scope and meaning of the Apostle in these words. But it will not happily be amisse for the better vnderstanding of them to vnfold and open the meaning of them yet a little more particularly. They depend, as ye see, vpon that which went before. For the Apostle hauing before exhorted the Philippians to be so minded as hee was in the points before mentioned, had also said, and if yee be otherwise minded, God shall also reueale it. Now saith he, neuerthelesse 〈◊〉〈◊〉 that whereunto we are come, as if he should haue said, but in the meane time till God reueale this truth vnto you wherein yee now dissent from mee, in that whereunto we are come, i. for so farre as we are come, for such grounds of the truth, for such articles of the faith and Christian religion as already wee doe generally embrace and agree vpon, let vs proceed in them by one rule, and let vs minde one thing. The word which the Apostle vseth when he saith, let vs proceede by one rule, is a mi∣litarie word, borrowed from the marching of souldiers vnto the battell, whose manner it is to keepe their ranke, and with∣out any outraying to march along after the prescript rule of their Generall, or Leader. So that it is as if the Apostle had thus said vnto them, let vs for so farre as we are come, like vn∣to good souldiers which turne not aside, but march on along after the prescript rule of their Generall, so let vs walke with∣out turning aside to the right-had, or to the left-hand after

that one rule, let vs beleeue and liue as we are directed by ••••••t one rule of his word vnder whose banner we doe fight; 〈◊〉〈◊〉 vs so farre as we are come walke as Christ Iesus hath taught 〈◊〉〈◊〉 in his holy word. The same phrase of speech is vsed to the ••••e purpose, where it is said, as many as walke according to this ••••e, i. As many as make this word of truth, this Gospell of ••••rist Iesus now preached and taught vnto you the rule and ••••are of their faith, & life, from which they will not swarue, ••••turne aside to the right-hand or to the left, peace shall bee ••••on them, and mercy, and vpon the Israell of God. Let vs ••••••ceede by one rule, and let vs minde one thing] i. Let there bee 〈◊〉〈◊〉 dissentions amongst vs, but let vs be knit together in one ••••nde, and in one iudgement, being of like affection one to∣••••rds another in Christ Iesus. For so the phrase of speech ••••re vsed signifieth, to be of one minde, of one iudgement, of ••••e affection one towards another so that nothing bee done ••••rough contention amongst vs, as it plainely appeareth both 〈◊〉〈◊〉 the 2. verse of the 2. Chapter of this Epistle, and by diuers ••••her places where the same phrase is vsed. The summe of all ••••s if the Apostle had thus said: God will in his good time ••••eale his truth vnto them that bee as yet otherwise minded ••••an I am. But in the meane time till God reueale it, let vs 〈◊〉〈◊〉 such grounds of the truth as already we agree vpon, pro∣••••ede both in faith, and in life as we are directed by that one ••••le of his word vnder whose banner we fight, not turning a∣••••••e from it to the right-hand, or to the left-hand, and let vs 〈◊〉〈◊〉 knit together in one minde, and in one iudgement, so that ••••thing be done through contention among vs. This I take 〈◊〉〈◊〉 be the simple and plaine meaning of these words. Now let 〈◊〉〈◊〉 see what profitable notes we may gather hence for our own ••••e and instruction.

The 1. thing which hence I note is, touching the cause of ••issensions in the Church of God, whence it is that there are ••••ch dissensions and diuisions in the Church of God, whereby ••••e vnity and peace of the Church is rent a sunder and bro∣••en. Not to search farther into the causes thereof than this ••••e scripture giueth occasion, out of this Scripture I note 3. ••auses of the dissensions in the Church of God. The 1. is, be∣cause

we doe not with patience expect and waite till God 〈◊〉〈◊〉 his good time reueale vnto vs that truth which as yet is hid 〈◊〉〈◊〉 from our eyes. For such oftentimes is our inconsiderate hea•• ••••¦dinesse, that if we seeme vnto our selues to apprehend this 〈◊〉〈◊〉 that point of doctrine through the suggestions and persuasi∣ons of this or that man, by and by we aduenture the defence and maintenance thereof, though I••••l haue preached, though the Church of God haue beleeued otherwise. We looke 〈◊〉〈◊〉 what it is that the Church hath receiued, but what it is that 〈◊〉〈◊〉 haue apprehended, or if we doe, rather we striue to bring the Church to that which we haue apprehended, than wee 〈◊〉〈◊〉 yeeld vnto that which the Church indeed hath receiued; 〈◊〉〈◊〉 howsoeuer that we teach may hazard the peace and quite of the Church, yet will we not stay our selues, and expect•••• God may farther reueale his holy truth vnto vs. And 〈◊〉〈◊〉 hath beene heretofore, and is at this day one great cause of diuision and dissension in the Church. I might instance i•• diuers heresies wherewith the Church hath beene troubled and which haue in part beene caused because the auth•••• thereof would not waite till God should reueale the truth vn•••• them. If that auncient father Tertullian had waited till God had reuealed vnto him that truth which afterward he did ••••∣ueale vnto him, he had not beene so tainted with the errors o•• the Millenaries, and the Montanists as he was, neither ha•• troubled the Church therewith so much as hee did. And i•• some at this day that trouble the peace of the Church with their strange doctrine would both pray vnto the Lord for the reuelation of his truth, and patiently waite till the Lord should reueale his truth vnto them, we should be more free from di∣sensions than we are.

The 2. cause of the dissensions in the Church of God, 〈◊〉〈◊〉 because we do not proceede by one rule in that whereun•••• we are come. For such oftentimes is our vntowardlinesse, that in the generall grounds of Christian religion where•••• we doe agree we will be slinging out of ranke, and not pro∣ceed by that one rule of his word vnder whose banner we do•• fight. In the primitiue Church all the Churches of Chr•••••• were come vnto that, that they beleeued the resurrection of

the dead, and that they acknowledged iustification by the ••••ghteousnesse of Christ, yet then they proceeded not by one ••••le in these things, but some denied the resurrection of the ••ead of which sort were Hymeneus and Philetus, and some ••ught that vnto Christ there must be ioyned the workes of ••••e Law to be made righteous before God. Whereupon fol∣••••wed then great dissensions in the Church. In the reformed Churches of Christ at this day generally we are come to this, ••••at we professe that predestination vnto life is not by fore∣••••ght of faith or workes, but by the alone good pleasure of al∣••ightie God; that the children of God cannot finally fall ••om faith or grace; that the children of God may and ought 〈◊〉〈◊〉 assure themselues of their saluation; that it is not in man to ••ue himselfe if he will; that Christ hath freed vs from the of hell by suffering the paines of hell for vs. And if ••e shall not proceede by one rule in these things, but one ••••ape out from another, what else can follow but great dissensi∣ons in our Churches? And is it not a cause of many dissensi∣••ns betwixt the Romish Church and vs that we doe not both ••roceede by one rule in that whereunto we are come? Wee ••re come to this that we agree in the Articles of the Christian ••aith, that we both beleeue in the Trinitie, that wee both be∣••eeue one Catholique and Apostolique Church, that we both ••cknowledge one Baptisme for the remission of sinnes, that ••e both looke for the resurrection of the dead, and the life ••f the world to come. And yet what dissensions betwixt vs ••nd them euen about these thing••? And why? because they do not proceed by one rule of the holy word of life with vs, but ••hey flie out into Traditions, Councels, Fathers, Decretals, Constitutions, and Legends, and keepe no order with vs in marching along after the prescript rule of our Generall Christ ••esus.

The 3. cause of the dissensions in the Church of God is, because we doe not all minde one thing. For such oftentimes ••s our waywardnesse that when in the substance of the doctrine we agree with the Church, yet will we picke a quarrell either at the Professors of the truth, or at some ceremonie, or at some defect in the discipline of the Church whereby we will make

a schisme in the Church. What a stirre made Corah, Dathan and Abiram in the congregation of Israell? And whence was it? They could not abide Moses and Aaron, but tooke excep∣tions against them saying, Yee take too much vpon you, seeing al the congregation is holy, euery one of them, and the Lord is among them: wherefore then lift ye vp your selues aboue the congregation of the Lord? What contentions likewise were there in the Church of Corinth, and how did they one swell against ano∣ther? And whence was it? One held of Paul, another of A∣pollos, another of Cephas, another of Christ, one would pray and prophecie bare-headed, another with his head couered, and when they came vnto the Lords supper one was hungrie, and another was drunken. This distraction in minde and iudgement bredde among them so great dissensions, as that it may seeme to haue beene one speciall cause why the Apostle wrote the former Epistle to the Corinthians, euen to represse their dissensions caused by their distractions in minde, and i•• iudgement. And this at this day is the cause why the Brow∣nists and Baroists separate themselues from our assemblies, and making a schisme and diuision will not present them∣selues in our congregations. They doe not charge vs with corruption of doctrine, but because of some things in some ceremonies, and in our outward discipline they cannot, they say, be of one minde with vs, and therefore they breake out from vs. Thus ye see what the causes of the dissensions in the Church of God are, at least such as this place of Scripture seemeth vnto mee to point at. The 1. because in things that are not yet reuealed vnto vs we doe not with patience expect and waite till God in his good time reueale vnto vs that truth which as yet is hidde from our eyes. The 2. because in things that are reuealed vnto vs we do not proceed by that one ru••e of his word vnder whose banner we fight, but fling out some of vs vnto traditions, decretals, constitutions, legends, and the like. The 3. because we doe not minde one thing, but are too readie to fall at oddes, and through contention to make a schisme, and to rent the seamlesse coate of Christ.

The 2. thing which hence I note is, touching the remedies of the dissensions in the Church of God, at least of such dis∣sensions

as spring from these causes before mentioned. The ••medies according to the number of the causes are three, ••••h sore requiring a salue, and each cause of dissension stan∣••ng in neede of a remedy against it. The 1. remedie against ••••••sensions caused by not waiting till God reueale things not 〈◊〉〈◊〉 reuealed, is when any truth is not yet reuealed vnto vs ••••h patience to waite till God in his good time reueale his ••••ly truth vnto vs. For this we know that he who praied thus to his Father, Sanctifie them with thy truth, thy word is truth, ••d was heard in the things which he praid for, will reueale 〈◊〉〈◊〉 truth vnto vs so farre as shall be necessarie for vs. But in the ••••an time either we should so speak of the things that are not ••••ealed vnto vs as submiting that we speake vnto the iudge∣••ent of the Prophets, as the Apostle willeth, or else we should ••ld our peace, and hearken vnto him vnto whom God hath ••ealed his truth, as the same Apostle willeth in the same ••ace, saying, If any thing be reuealed to another that sitteth by, 〈◊〉〈◊〉 the first hold his peace. A rule to the practise whereof the ••postle seemeth vnto me to exhort where he saith, Let no man ••esume to vnderstand aboue that which is meete to vnderstand, but 〈◊〉〈◊〉 him vnderstand according to sobrietie, as God hath dealt to eue∣•• man the measure of faith. For he which will seeme to vnder∣••and before it be reuealed vnto him, how doth he vnderstand ••••cording to sobrietie? how doth hee not vnderstand aboue ••••at which is meete to vnderstand? But the Apostle would ••aue euery man to vnderstand according to sobrietie, and no ••an to vnderstand aboue that which is meete to vnderstand, ••nd consequently would haue all men with patience to waite ••ll God shall reueale that vnto them which as yet is hid from ••heir eyes. In the practise of which rule if wee would bee as ••arefull as we are skilfull in the knowledge of it many of vs, ••he Church should be freed from dissensions wherewith it is ••roubled. As many of vs therefore as loue the peace of Sion, ••n the things that are not yet reuealed vnto vs let vs with pa∣••ience expect till God in his good time reueale them vnto vs, ••nd in the meane time let vs either submit that we speake vn••o ••he iudgement of the Prophets, or else let vs hold our peace & hearken vnto them vnto whom God hath reuealed his truth.

The second remedie against dissensions caused by not pro∣ceeding by one rule in the things reuealed, is, in the things that are reuealed and generally agreed vpon amongst vs, to proceed by one rule, euen that one rule which God hath pre∣scribed vs in his word, and not to decline from that either to the right hand or to the left. For, as the Apostle saith, as may as walke according to this rule, peace shall be vpon them, and mercy, and vpon the Israel of God. Whence it is cleere that so we ha••e peace both with God and amongst our selues, if wee walke ac∣cording to the rule set downe by the Prophets and Apostles. For that is the rule which hee speakes of, and whereof hee had said before, If any man preach vnto you otherwise then that ye ha•••• receiued, let him be accursed. So that as the Lord commanded Iosua, we may not depart or turne away from it to the right h•••••• or to the left. To this purpose also is that of our Apostle, where he saith, I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine that ye haue lear∣ned. In which place the Apostle would haue the Romans con∣stantly to hold fast that doctrine which they had learned, sig∣nifying withall that they should not want those that would la∣bour to cause diuision and offences amongst them. But thus they should auoid them, if they would continue in the things that they had learned. Whence it appeareth that it is a nota∣ble way to auoid diuisions and dissensions, to beleeue and liue after the rule of the word. By which rule if our aduersaries would haue proceeded with vs, they should not by their diui∣sion haue so much troubled the Church; or if yet they would proceed by this rule with vs, many dissensions wherewith the Church is troubled might easily be appeased. And if amongst our selues and in our owne Churches wee would proceed by this one rule, and not leape out vnto conueniences, Christian policies, danger of innouations, and the like, whatsoeuer ble∣mishes almost we haue by any dissensions amongst vs might quickly be wiped out. As many of vs therefore as loue the peace of Sion, let vs in the things that are reuealed vnto vs proceed by one rule, euen that one rule which God hath pre∣scribed vnto vs in his holy word, and let vs not turne away from it to the right hand or to the left, and so shall peace bee

within our wals, and plenteousnesse within her palaces, so ••ll we see Ierusalem in prosperitie all her life long.

The third remedie against dissensions caused by distraction 〈◊〉〈◊〉 minde and iudgement, is, all to minde one thing, to be knit ••gether in one minde and iudgement. A remedie which the ••postle often prescribeth to represse such dissensions as arose 〈◊〉〈◊〉 the Churches that he had planted. I beseech you brethren, ••ith he, by the name of our Lord Iesus Christ, that yee all speake ••e thing, and that there be no dissensions among you; but bee yee ••it together in one minde, and in one iudgement. He would haue ••o disagreeing in words amongst them, because that ingen∣••ers dissension of minde, and so repugnancie of iudgement, ••hich is the mother of schisme and heresie. In a word, hee ••ould haue no dissensions amongst them, and therefore hee ••ould haue them all speake one thing, hee would haue them ••it together in one minde, and in one iudgement. And as ••ere he beseecheth the Corinthians by the name of Christ Iesus ••hat they minde one thing, so in the epistle to the Romans hee ••aketh a most earnest praier vnto God for them, that they ••ight be like minded one towards another. Now, saith hee, ••he God of patience and consolation giue you that yee be like minded ••e towards another, according to Christ Iesus, that yee with one ••inde and with one mouth may praise God, euen the Father of our Lord Iesus Christ. So necessary hee thought the consent of mindes and iudgements, and such a notable remedie hee ••hought it to be against all diuisions and dissensions, that hee powreth out this most earnest praier vnto the Lord, that hee ••ould worke in them this consent of mindes and iudgements, that they might minde one thing. Where withall it is to bee noted, that he praieth that they be like minded one towards another according to Christ Iesus: as also in this next chapter ••he praieth Euodias, and beseecheth Syntiche, that they bee of one accord in the Lord. For otherwise if wee be like minded, but not according to Christ Iesus, if we be of one accord, but not in the Lord, our consent is not an vnitie, but a conspira∣cie, such as was the consent of the high Priests, Scribes, and Pharisies when they condemned our blessed Sauiour, and of the people of the Iewes, when all the multitude cried at once,

saying, Crucifie him, crucifie him, away with him, and deliuer to 〈◊〉〈◊〉 Barabbas; and of that last Councell held at Trent, when so many things were so Antichristianly concluded against the true, ancient, Catholike, and Apostolike faith. If then as we haue one Lord, one faith, one baptisme, one God and Father of all, which is aboue all, and through all, and in vs all, so wee would bee like minded one towards another according to Christ Iesus, dissensions were easily banished if they were, and easily kept out if they were not. Which rule if wee had kept, or could keepe so well as we should, they whose dissension•• are so notoriously knowne betweene their Franciscans and Dominicans, their Thomists and Scotists, their Canonists and Di∣uines, should not be able to twit vs so much with our dissensi∣ons as they doe: neither should the Brownists and Baroists haue beene such an offence as they haue beene, if in that whereun∣to wee are come they had beene of one accord with vs in the Lord. As many of vs therefore as loue the peace of Sion, let vs be knit together in one minde, and in one iudgement in the Lord, let vs speake one thing, and let vs be of like affection one towards another. So shall the peace of our Ierusalem bee as the light of the Sunne, and her prosperitie as the noone day. Let vs by all meanes auoid all dissensions and diuisions, and endeuour to keepe the vnitie of the spirit in the bond of peace. And therefore in the things that are not yet reuealed vnto vs, let vs with patience wait till God in his good time re∣ueale them vnto vs; let vs in the things that are reuealed vnto vs proceed by one rule, that one rule of Gods word, not de∣clining from it to the right hand, or to the left, and let vs bee like minded one towards another according to Christ Iesus, that with one minde and one mouth we may praise God, euen the Father of our Lord Iesus Christ. So, and so alone shall we build, that neither hammer, nor axe, nor any toole of iron shall be heard in the Lords house whiles it is in building. And thus much of the remedies.

The third thing which I note, is, that the Apostle saith, i•• that whereunto wee are come let vs proceed by one rule, &c. which sheweth, that howsoeuer one came short of another, yet hee would haue euery one of them so farre as they were come to

goe forward, and as in marching against the enemie the stron∣ger to encourage the weaker, and the weaker to ranke with the stronger, and both to proceed by one rule of their great Generall Christ Iesus. Whence I obserue, that neither they that are weaker then others in faith, in knowledge, or in obe∣dience, are to be discouraged, or to sit them downe because they are weake, nor they that are stronger then others in faith, in knowledge, or in obedience, are to bee puft vp in them∣selues, or to contemne them that are weaker because they are stronger, but euery man is according to the measure of grace that is giuen him to walke by that rule which God hath pre∣scribed him, and one to helpe another in fighting a good fight, and finishing their course. All of vs are ranked to runne, and billed to fight, albeit vnto all of vs be not giuen like speed to runne, or like strength to fight, and all of vs must runne and fight, though we cannot runne with the speediest, or fight with the strongest. And shall wee either be discouraged and sit downe because we cannot match with the best, or swell and disdaine because we are not as others, but as good as the best? It is as if the foot should be dismaied and denie to goe be∣cause it is not the head; and as if the head should disdaine to direct the steps because it is aboue the foot. The father of the childe that was possessed with a dumbe spirit, saw (no doubt) his owne weaknesse to be great when our Sauiour said vnto him, If thou canst beleeue, all things are possible to him that belee∣ueth. Yet he fainted not, but holding on a good course hee said, Lord I beleeue, helpe mine vnbeleefe. And our holy Apo∣stle knew right well how strong he was in the spirit, and how he abounded in the graces of the spirit: yet hee disdained not to become as weake vnto the weake, that he might winne the weake, and gaine them vnto Christ. And both these marched in their ranke, and fought well, inasmuch as the weake fainted not because he was weake, nor hee that was strong disdained not the weake because he was strong.

Let no man therefore be discouraged or faint because he is weake and vnable to runne with the formost. Some in march∣ing forward must be before, and some behinde. Let not him that is behinde faint, but march forward. Let him march af∣ter

the rule prescribed him by his Generall, let his word be a lanterne vnto his feet, and a light vnto his paths, to direct his going in the way of his commandements. To haue strength to runne with the formost is a great grace of God, and to bee sought after by all manner praier and supplication in the spirit. But if thou walke forward in that weaknesse of thine accor∣ding to the measure of grace that is giuen thee by the rule which thy God hath prescribed thee, this shall bring thee peace at the last, and guide thee vnto the hauen where thou wouldest be. Let not thine heart therefore bee troubled nor feare. In what weaknesse soeuer it is that thou walkest, blesse thy God that hath set thee in the way, and proceed as hee gi∣ueth grace in the way.

LECTVRE LXVII.

PHILIP. 3. Verse 17.

Brethren, be followers of mee, and looke on them which walke so as yee haue vs for an ensample. For many walke &c.

NOw the Apostle goeth forward, and hauing before proposed his owne example vnto the Philippians, thereby both to instruct their vnderstanding in matters of doctrine, and likewise to stirre them vp vnto all holy desires in the whole course of their life, now he exhorteth them to follow his example, and the example of such as he is, that in him they may haue a patterne to rectifie their iudgements in the truth, and to follow after Christian perfection in all holy conuersation of their life. Here then first wee haue the Apostles exhortation vnto the Philippians; secondly, certaine reasons to moue them to hearken vnto his exhortation. The exhortation in these words, Brethren, &c. The reasons in the verses following vnto the end of the chap∣ter.

His exhortation consisteth of two parts: first, that the Philippians would be followers of him; neither doth the word simply signifie followers, but that they would bee followers ••ogether of him. Which may haue a double meaning, either ••hat they would all with one mind, and with one heart iointly ••ogether follow his example, or else that as other Churches which hee had planted in the faith followed his example, so ••hey likewise together with them would follow his example Howsoeuer that be meant, it is cleere that the Apostle would haue the Philippians to looke at him, and as they had heard him to be minded, and seene him to walke, so he would haue ••hem to follow him in wholesomenesse of doctrine, and inte∣gritie of life. Hee knew that examples, as ordinarily they are wont to doe with men, might much preuaile with them. Lest therefore they should happily be drawne away by the exam¦••ples of the false teachers, hauing it may be a greater shew of holinesse in their life then they had soundnesse of iudgement in the truth, he draweth them vnto his owne example, and exhorteth them to be followers of him. The second part of his exhortation is, that they would follow the example of them that were like vnto him, being so minded towards the truth as he was, and walking so in holy conuersation of life as he did. For vnto the former part of his exhortation, that they should be followers of him, there might happily exception be taken, that he was much absent from them, that hee was now in prison, that it was hard to tie them to the imitation of one man, to one mans example. Hee doth not therefore tie them to the imitation of himselfe alone, but hauing exhorted them to be followers of him, he saith, and looke on them with a di∣ligent eye vnto them, as vnto the marke whereat yee shoot, which walke so, so soundly grounded in the truth, and so ear∣nestly endeuouring after Christian perfection in this life, as yee haue vs for an ensample, in whose doctrine is nothing but pure, in whose life is nothing but holy. So that he allowes them to follow the example of other then himselfe, but with all hee doth not leaue it vnto their choice to follow whom they will, but markes them out what manner of men they should chuse for examples to follow, namely such as were like

him, and such as of whom they might truly say, he walke; so hee embraceth the same truth, and ordereth his whole life as our Apostle did. The summe then of his exhortation is as i•• he had thus said, Brethren, ye haue heard and know how I am minded towards the truth, and how I follow hard towards perfection in my life. Bee yee followers of mee in both these things, and walke so as yee haue mee for an ensample Nei∣ther doe I tie you only to my selfe to follow mee, but looke who they are that walke so, shewing themselues an ensample of good workes, with vncorrupt doctrine, with grauitie, inte∣gritie, and with the wholesome word which cannot be repro∣ued, as yee haue mee for an ensample; and looke diligently on them, and follow them as they follow mee, and both of vs Christ. Which being the meaning of these words in this ex∣hortation, let vs now further see what notes wee may gather hence for our vse and instruction.

The first thing which I note is, that the Apostle would haue the Philippians to follow the example not of whomsoeuer each man in his priuate fancie did best like of, but of him, and of such others as walked so as they had him for an ensample Whence I obserue, that in the course of our Christian walk∣ing wee are to follow the example of such as by their holy walking shew plainly that they haue beene brought vp in the schoole of Christ, and that they are the faithfull children of God. An ordinary thing it is for men to looke at the example of others, and so to walke as they haue others for example: for the example of others going before vs is a great induce∣ment vnto vs to doe the like, whether the thing be good or euill. Wee see the manifold examples of holy men mentio¦ned in the holy word of God, euen so many and so diuers, as that whether wee looke for direction in the generall course of Christianitie, or in the particular calling wherein wee are pla∣ced, we cannot want multitude of examples to direct vs. And wherefore hath the holy Ghost set them downe but for our vse, that wee might so walke as wee haue then: for examples: For, as the Apostle saith, whatsoeuer things were written afore∣time, were written for our learning. The Prince in Iosiah, the Counsellor in Hushai, the rich man in Abraham, the poore

man in the Shunamite, the great Officers of great men in the ••unuch of Candaces the Queene of Ethiopia, the captiue in ••aniel and the three children, the banished in Ioseph, the affli∣••••ed in body or goods in Iob, the souldier in Cornelius, the mer∣••hant in those merchants that holpe to build the wals of Ieru∣••••lem, the artificer in those that wrought in the worke of the ••emple, the husbandman and those that are occupied about ••••ttell, in Noah and the Patriarkes, women in Sara and those ••••at are mentioned in the Acts, the Magistrate in Moses and ••osua, the Ministers of Christ in the Apostles of Christ, haue ••otable examples after which they may walke, and be directed 〈◊〉〈◊〉 their seuerall Christian duties. No course of life, no state of ••alling, no condition of either sex, but may haue examples in ••••e word for all holy direction in euery holy course. And if ••ee looke euen into our owne times wherein wee liue, we shall ••ot heare of that dutie enioyned vnto vs, but wee shall heare 〈◊〉〈◊〉 see those that haue to their high praise both with God and ••en performed it before vs. This then wee must know, that ••••ese examples both old and new are in this manner set before ••ur eyes to the end that wee might be lead thereby vnto those Christian duties which the Lord our God requireth at our ••ands which make profession of his glorious Gospell. For of his we may be sure, that if the multitude of holy examples ••herewith we are beset, shall not preuaile with vs to doe the ••••ke, they shall assuredly be so many witnesses against vs to ••he increasing of our condemnation.

Now herewithall we must note, that the life of such holy ••aints of God as either haue liued before vs, or doe now pre∣••ently liue with vs is not, nor may be any certaine or perpetu∣••ll rule vnto vs of religion, piety, or Christian life. For none ••f all the Saints of God, were they neuer so holy, neuer so ••eare in Gods sight, but they haue had their blemishes in their ••••ues budding out of that naturall corruption which they ••rew from the loynes of our first Parents. Noah that preacher ••f righteousnesse is noted for drunkenesse: lust Lot with in∣••est: Abraham the father of the faithfull with lying: Isaac the ••eed promised by God with the same fault: Iacob that wrested ••ith God and preuailed with the same fault: Ioseph preserued

from many dangers by Gods prouidence with prophane swearing: Moses vnto whom God spake face to face with mur∣muring: Dauid a man after Gods owne heart with murther & adulterie: Peter with denying his Master Christ: Paul with boasting of his reuelations: Iames and Iohn with ambition: and the like is to be said of all other the Saints of God: none that may not iustly be noted with some blemish in their life: so that none of all their examples may be vnto vs the rule of our life. Onely the word which is a lanthorne vnto our fee••e and a light vnto our steppes is the rule of our life. All exam∣ples of men if they be looked into wilbe found too crooked to make a straight-rule. Onely the example of Christ Iesus both God and man is without all exception a perfect exam∣ple, all whose actions are our instructions, and whose whole life is a thorow direction for our whole life.

In the imitation then and following of the Saints of God, to make an holy vse thereof, wee must obserue these rules. 1. That we do not otherwise follow the example of them then they follow the example of Christ. So the Apostle teacheth vs where he saith, be ye followers of me euen as I am of Christ. I•• then Paul be exalted through the abundance of Reuelations, wheras Christ hath taught vs to be meeke and lowly in heart; or if Peter denie his Master whereas Christ hath told vs that whosoeuer denieth him before men he will also denie him be∣fore his father which is in heauen, here we must leaue Peter and Paul, and follow our Master Christ. Him we must alwaies follow, and Peter and Paul, and other of Gods Saints as they follow him, but not otherwise. If they be feruent in loue as Christ was, meeke and lowly in heart as Christ was, patient in trouble as Christ was, ready to forgiue as Christ was, bee ear∣nest in praier as Christ was, if they go about his busines that sent them as Christ did, in these and the like wherein they follow Christ we are to follow them. The 2. rule to be obser∣ued in the imitation of the Saints of God, that wee follo•• them no in things peculiarly belonging vnto them, but in the things which they did as Christians. For so to follow Christ Iesus himselfe in the things which peculiarly belong vnto himselfe were very absurd; as to follow him in fasting fortie

daies and fortie nights, in walking vpon the seas, in causing ••e surging waues to cease with his word, in cleansing the Lea∣••ers, raising the dead, and the like whereby he shewed him∣••elfe to be the true Messias. And so likewise to follow Abra∣••am in offering vp of his sonne Isaac, to follow Moses in smi∣••••ng the stonie rocke that waters may runne in drie places, to ••••llow the Apostles in preaching from city to city and not to ••••ttle in any one place were an imitation so foolish as that it ••ould want all ground of reason and warrantize. And there∣••ore when Iames and Iohn said vnto Christ, wilt thou that wee ••ommand that fire come downe from heauen as Elias did? Christ rebuked them and said, ye know not of what spirit yee are: 〈◊〉〈◊〉 if he should haue said, Elias did so indeed, but ye are not ••erein to follow Elias. We are therefore to obserue what they ••id by peculiar office, authoritie, or commandement, and ••ot to labour to follow them therein, and what they did gene∣••ally as Christians, and therein to follow them as they fol∣••ow Christ.

The 3. rule to be obserued in the imitation of the Saints ••f God is, that in earnest desire to be like vnto them we resem∣••le as neere as we can such holy actions of faith towards God, ••nd loue towards all Saints as they were most renowned for. For to eate and drinke, to talke and walke, to borow and lend, and the like which nature teacheth are no actions of imitati∣on, but to loue one another as Dauid and Ionathan did, to re∣deeme our owne peace and quietnesse with some losse as A∣braham did, to be faithfull in the Lords house as Moses was, ••o cloth the naked, to feed the hungry, to iudge the fatherlesse and widow as Iob did, to delight in the Law of the Lord, and to exercise our selues therein day and night as Dauid did, to serue the Lord with fasting and praier as Anna did, to sit down at Iesus feete and heare his preaching as Mary did, to restore with vantage that which was taken by forged cauillation as Zaccheus did, these and such like are the actions wherein wee should earnestly desire to resemble the Saints of God as neere as we can. And if we marke it, in the places where we are pre∣cisely exhorted to follow the example of the Saints of God we are exhorted to follow them in these and the like things, as

in beleeuing that faith is imputed vnto vs for righteousnesse as it was to Abraham, in suffering affliction for Christ his sake, in not seeking priuate profit, but the profit of many that they may be saued, in labouring carefully, and not walking inor∣dinately, in following after perfection Christianly, and em∣bracing the truth zealously as in this place of our Apostle. Moe rules I doubt not might be noted, but these being ob¦serued we shall make an holy vse of following the example of the Saints of God in the whole course of our life.

But if we do consider what holy vse we make of such exam∣ples of the Saints of God as either haue beene or are, it will appeare that many of vs make little or no benefit at all of them. For not to speake of great Princes, and Councellors, whom it were to be wished that they were like vnto good Io∣sias, and faithfull Hushai, our rich men doe they not more re∣semble that rich man in the Gospell, that was clothed richly, and fared delicately euery day, but neuer regarded poore La∣zarus that lay at his gate full of sores begging some crummes that fell from his table, then Abraham? The poorer sort doe they not more resemble those foure Lepers that first entred into one Tent and spoyled it, and then into another and spoyled it, then the good Shunemite? Our Artificers and Trades-men do they not more resemble Demetrius and his company mentioned in the Actes that made more account of their gaine, and of their bellies then of Paul, of the Preacher, or of the preaching of the word, then those that wrought in the worke of the Temple? Our Countrey-men and they that are occupied about their cattle and their grounds, do they not more resemble those that could not discerne betweene their right-hand and their left-hand, that had no knowledge in the waies of God, or the things that belonged vnto their peace, then Noah, or the Patriarches? Our Magistrates doe they not more resemble those of whom Salomon speaketh, that when they rise vp men hide themselues, when they beare rule the people sigh, then Moses, or Iosua? Our Ministers do not they resemble more those, of whom the Apostle saith, that they sought their owne, and not that which was Iesus Christs, than the Apostles of Christ? Surely so it fareth with too too many

that they are more like the worst then the best. For if it be so ••••at happily we doe looke at the examples of the Saints of ••od, what do we? For examples of the Saints of God menti∣••ned in the word of God, either we say that they are onely to ••e wondred at but not to be imitated, or else we follow them 〈◊〉〈◊〉 the things wherein we ought not. If Samson say, as they did ••••to me so haue I done vnto them, by and by we perswade our ••••lues that we may lawfully be reuenged of our enemies. If ••lisha curse them that mocke him euen vnto the death, and tearing 〈◊〉〈◊〉 pieces by beares, by and by we think we haue a good defence ••r vs if we curse those that wrong vs euen vnto hell. And if Moses or Ieremie draw backe the shoulder when the Lord cals ••••em, by and by we thinke we may be excused if we doe not ••••waies hearken when the Lord doth call vs to this or that ••utie. And so likewise in the rest: either we thinke them on∣•••• to be admired but not to be imitated, or if we doe imitate ••••em it is either in the things that wee should not, or as we ••ould not, only looking vnto some thing which they did, ••••t not considering the manner, or the cause, or some other ••••rcumstance of doing that they did, or that they sinned in ••••at they did.

Againe for examples of such of Gods Saints as liue among ••s, and whose practise we may see daily before our eyes when ••••e are told of them, wee scorne that their actions should bee residents for vs to follow; yea such is our corruption that of∣••entimes we are not ashamed to say, doe such and such men ••••uour such a godly work, further such an holy action, coun∣••enance such a religious exercise, we will hinder it, wee will ••rosse it, we will crush it, or else we will take the foyle: nay to ••et them see and know how little we care to be like them, doth ••••a•• king when there should be mourning for the heauie hand ••f God vpon vs grieue them, doth swearing, and prophaning ••f the Lords day grieue them, we will doe these things the ra∣••her to despise them. If they be men fearing God, eschewing ••ui••l, and doing the thing that is good we will haue some ex∣••eption against them wherefore wee will not follow their ex∣••mple And commonly we will brand them with the name of ••ustere and precise men, and then will we be so farre from fol∣lowing

their example as that wee will both crosse what good they intend if we can, and besides wee will grieue them either by our selues or others as much as we can. This is the vse that generally we make either of old or new examples, past or present.

But beloued it should be farre otherwise as already we haue heard. Yea a great cause it should be vnto vs of thankfulnesse vnto our God for his great mercie towards vs, in that he hath vouchsafed to beset vs with so many old and new examples of his holy Saints, whereby we might be drawne to walke in such an holy course as they walked. Let vs therefore be thankfull vnto our God for them, and to testifie our thankefulnesse let vs alwaies remember them, and in our liues follow the holy practise of them. For, for that purpose were they written which are commended in holy Scripture vnto vs. And as I told you let vs be sure of this that if the multitude of holy examples past and present wherewith we are compassed shall not preuaile with vs to be followers of them, they shall most vndoubtedly be so many witnesses against vs to the encrea∣sing 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 wa••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, where he said vnto him, Let no man despise thy youth, but be vnto them that beleeue an ensample in word, in con∣uersation, in loue, in spirit, in faith, and in purenesse. And likewise of Titus where he said, aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine, with grauitie, integr•••••• and with the wholesome word which cannot be reproued, that hee which withstandeth may be ashamed, hauing nothing concerning yo•• to speake euill of. And that which the Apostle required of Ti∣••othy

and Titus, and in them of all the Ministers of Christ, ••••at the Apostle requireth of all, where he saith, feed the flocke 〈◊〉〈◊〉 God which dependeth vpon you, caring for it not by constraint but ••illingly, not for filthy lucre but of a ready minde, not as though yee ••ere Lords ouer Gods heritage, but that ye may be ensamples to the ••••••cke. And this the very names giuen vnto them in the holy ••cripture requireth of them, in that they are called a citie set 〈◊〉〈◊〉 a hill, that is looked vnto farre and neere, lights that must ••ine before men by good workes, shepheards that must feed 〈◊〉〈◊〉 the word, and by example, guides that must direct by the ••holesome word of truth, and by holinesse of life, watchmen ••••at must not faile to giue warning both by doctrine, and by ••fe &c. Yea the diuersitie of the dispositions of their flock re∣••uireth this of them. For though Lydia attend vnto the ••••ings which Paul speakes, and hearing beleeueth, though ••••me receiue instruction by hearing the holy word of life, yet ••ust they generally be drawne on both by the wholesome ••ord, and by example of an holy life, or else they will profit ••ut little, or nothing at all. For so it is generally that the Mi∣••isters life and behauiour is regarded as much, if not more, as ••••is doctrine. And doth not reason it selfe require, that as the ••nowledge of Gods will is first reuealed vnto them, and by ••heir ministerie vnto the people, so they should bee the first ••nd most forward in the execution of euery Christian duty, 〈◊〉〈◊〉 the end that it may appeare that they teach others no ••ourse of life, but that which they themselues do with all care∣••••lnesse walke in? yes surely, both precept, and the names ••iuen vnto them, and the nature of them that are to be instru∣••ted, and reason it selfe requireth this of Christ his Ministers ••hat they feed the flocke of God which dependeth on them ••oth by the holy word of truth, and likewise by holy exam∣••le of life. And doing thus, their example of life of all o¦••hers that liue with vs ought to be followed. The sheepe of ••ll others ought to heare their Pastors voice, and they that are ••o be led in the way are to follow of all others them that are ••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 wi••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 follo•• 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 sti∣fled in their cradles then thus they should haue opened men•• 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 be∣fore they be sent: though I say they shall say in that day, Lord▪ Lord haue we not prophecied and preached in thy name, y•••• shall it be said vnto them, I neuer knew you, depart from me, ye•• that worke iniquitie. Whatsoeuer they preached, if they wrought iniquitie, they shall not be able to stand in the iudge∣ment, nor in the congregation of the righteous.

But, beloued, it standeth you vpon to looke vnto it ho•• 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 rea∣son 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, 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 contra∣rie 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 th••••

••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 ••hen he saith well and doth ill thou care not what he say, but ••o as he doth, thy bloud shall be required at his hands, but ••••ou shalt die in thy sinnes: and see thou what thou hast gai∣••ed by thy dalliance. I wish indeed that no such exception ••••uld iustly be taken against the doctrine or life of any in the ••inisterie. For certainely such as both by the wholesome ••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 ••eglect the word of saluation preached and taught vnto you. ••nd they whomsoeuer the Lord hath blessed with such Tea∣••••ers as go in and out before them in soundnesse of doctrine, ••••d holinesse of life, let them take heede how they follow 〈◊〉〈◊〉 their example, and hearken vnto their voice. If yee shall ••osely and cunningly seeke their disturbance, to withdraw our selues from the light and easie yoke of hearkening vnto ••••em, and following them, your iudgement shall bee iust ••hatsoeuer it shall be. But blessed shall ye be if ye hearken ••••to their voice, and so walke as yee haue them for an ••••sample.

LECTƲRE LXVIII.

PHILIP. 3. Vers. 18.

For many walke of whom I haue often told you, and now tell you weeping, that they are the enemies 〈◊〉〈◊〉 the crosse of Christ.

NOw follow the reasons to moue the Philippia•••• to hearken vnto his exhortation, which was to be followers of him, and to looke on such as walked so as they had him for an en∣sample.

For many walke &c.] This is the first rea∣son which the Apostle vseth to moue the Philippians to hear∣ken vnto his exhortation. His reason, ye see, is drawne from a contrarie example, and the danger that followeth such walk∣ing as these many vse which he speaketh of. Why then would the Apostle haue the Philippians to follow his example, and the example of such as walked as he did? Because there were many ill walkers whose example if they followed they were to looke for the like end that is destined vnto them, euen damnation: such as were those whom in the beginning of this Chapter he called dogges, euill workers, the concision; whom hee now againe describeth by fiue notes; As 1. th•••• they are the enemies of the crosse of Christ: 2. That their end is damnation: 3. That their God is their belly: 4 That their glory is to their shame: 5. That they minde earthly things. In that he saith many walke, hee signifieth the more danger of them because they are many. Againe in that hee saith that he had often told them of them, hee signifieth both his owne continuall care ouer them, and the greatnesse of the danger by those euill walkers, which caused him so often to tell them of them. Againe, in that he now tells them of the•• weeping, he signifieth both his owne intire affection towards them, and likewise his griefe and sorow of heart that eithe••

there should be any such enemies of the Gospell to trouble them, or that they should giue any eare vnto them. Againe, in that he noteth them to be the enemies of the Crosse of Christ, he signifieth their corruption in doctrine, and in life. In do∣ctrine, for that by vrging the necessity of circumcision and the workes of the Law vnto righteousnesse and saluation, they made the crosse of Christ to bee of no effect, and abolished the worke of our redemption by Christ Iesus. For, as the A∣postle saith, if righteousnesse be by the Law, which these men taught, then Christ died without cause. In life, for that they would not suffer persecution for the crosse of Christ, and therefore applied themselues to the humour of the Iewes, and preached vnto them circumcision, and the law. In both these then, that by their doctrine they detracted from the merits of Christ his Crosse, and redemption by his bloud, and auoi∣ded to suffer persecution for the crosse of Christ, the smart whereof they felt that sincerely preached Christ crucified, in both these I say they shewed themselues to be enemies vnto the crosse of Christ. Againe, in that he noteth their end or reward for the recompence of such their walking to be dam∣nation or destruction, he signifieth how needfull it is for the Philippians if they feare their end to feare likewise so to walke as they do, so to beleeue and liue as they doe. Againe, in that he noteth their God to be their belly, he signifieth what princi∣pally they respected in preaching of Christ, namely their pro∣fit, their pleasure, and their ease. They preached Christ, not sincerely, and purely, for Christ his sake, but with reference to please others, and to seeke their owne good. Inasmuch there∣fore as they were louers of pleasure, of profit, of ease more than louers of good, the Apostle saith that their God was their belly, that being each mans God which he best loueth. Again, in that he noteth their glory to be to their shame, he signifieth either that they glory in those things as in circumcision, and the ordinances of Moses whereof they ought rather to bee a∣shamed, as some thinke, or that the vaine glory and estimati∣on which they seeke after amongst men, neglecting the true glory of Christ Iesus shal turne to their confusion and shame, as I rather thinke the words to be vnderstood. Lastly, in that

he noteth them to minde earthly things, he signifieth their study and delight, and all their affections to be set on honours, wealth, friends, commodities, and the things which are on the earth, and not on the things which are aboue. So that 〈◊〉〈◊〉 we marke it, as in the whole there is a generall reason to moue the Philippians to follow him, and such as he was, because of many false Teachers which walke inordinately, so in each point of this generall reason as it is set down there is a seuerall reason to the same purpose. For why would he haue them to follow his example, and the example of such a•• hee was? Be∣cause many walked to and fro: Which sheweth that they might easily fall vpon those which were bad being many, of whom he had told them often, which sheweth as his care, so the greatnesse of the danger if they should fall vpon them & follow them, and of whom now when he wrote this Epistle to them he told them weeping, which shewes as his affection towards them, so his griefe that either there should be such, or that they should hearken vnto such, that they are the ene∣mies of the crosse of Christ, derogating from the merits of Christ his crosse, and auoiding persecution for the crosse of Christ, whose end is damnation, which, may iustly feare any from following them, whose God is their belly, which shew∣eth that they seeke their owne, and not that which is Iesus Christs, whose glory is to their shame, which sheweth the con∣fusion that shall come vpon that estimation which they see••e after amongst men, which minde earthly things, which shew∣eth their worldly mindes and earthly cogitations. Euery o•• which seuerall points ought to stand for a reason with the Philippians to moue them to hearken to hi exhortation. And now that we see the meaning and force of these words in this reason of the Apostle, let vs also see what notes we may ga∣ther hence for our owne vse and instruction.

The first thing I note is, that the Apostle saith, hee told them often of these enemies of the crosse of Christ, whereof he now telleth them. And so in the beginning of this chap∣ter, he said that it grieued him not to write the same things vnto them whereof before he had told them. And what was that? That they should beware of dogges, of euill workers, of the

concision. Whereby the Apostle sheweth his owne continu∣all care ouer them, and likewise the greatnesse of the danger by these enemies of the Gospell of Christ, which caused him so often to tell them of them. Whence I obserue the great care which ought to be in the Pastor ouer the people commit∣ted to h s charge, once and againe, continually to warne and admonish them of such things as may bee dangerous and hu••tfull vnto them. Our blessed Sauiour, the good shepheard, and great bishop of our soules hath by his owne example taught vs to doe so: For as we read, he ceased not to tell his Di••ciples of rauening wolues, of such as would deliuer them vp to the councels, and would scourge them in their syna∣gogues, of being baptised with his baptisme; he ceased not to ••arne them to beware of the Scribes and Pharisies, to beware of the leauen of the Pharisies, to take heede and beware of co∣••etousnes. Our holy Apostle likewise as a follower of Christ professeth vnto the Ephesians, that he ceased not to warne euery one both night and day with teares, of grieuous wolues which after his departure would enter in amongst them, not sparing the flocke: and often he warneth the Churches vnto which he writeth to beware of diuision and dissension. Will they then that haue the ouersight of any people walke as they haue Christ, and our holy Apostle for an ensample. It may not grieue them to te••l their people often of such kinde of men, and such manner things as may be dangerous and hurtfull for them.

And this often beating vpon the same thing, what ought it to teach you men and brethren? Surely if we tell you often of some thing whereof we would haue you to take heede and beware, it may be an argument vnto you that the greatnesse of the danger, and the grieuousnesse of the sinne causeth vs so often to vrge it, and to beat vpon it. Doe we then often tell you of profaning ••he Lords day, of negligence in comming to this and the like places to heare the word of the Lord, of giuing your members weapons of vnrighteousnesse vnto sin, and the like? Doe we often warne you to beware of those that compasse sea and land to make one of their prof••ssi••n, and when he is made they make him twofold more the chi••de of hell then they themselues are, of those that through co¦uetousnesse

seeke with fained words to make merchandize of your soules, of those that liue at ease in Sion, and put farre from them all remembrance of the euill day, and the like? Assure your selues the danger is great if yee doe not hearken, and the punishment of your sinne lieth at your doore, if you reforme not that sinne whatsoeuer it be whereof yee are so often told. Looke well therefore vnto it whensoeuer yee are often told of any thing to be reformed, and thinke not with your selues that it is but a small matter, and that there needs not halfe so much adoe about it; but perswade your selues that it much concerneth you to redresse it. And whether it be for any manner of thing to be reformed, or for any kinde of person to be auoided, deferre not too long to hearken to that which is told so often.

Againe, this often telling you of the same thing to be re∣formed or auoyded, may put you in minde of that naturall corruption which hangeth so fast on you. Much ado to bring vs to the mortification of the olde man, and though we be told againe and againe of such sinnes as hold vs captiue at their owne pleasure, yet can we be content to put of from day to day, and with the sluggard to say, yet a litle sleepe, a litle slumber, a litle folding of the hands to sleepe. But let vs know that this is a part of naturall corruption to stand in neede so often to be told, or not to hearken when we are told so often. Let vs therefore shake of this corruption, and either let vs not neede so often to be told of any thing, or at least when we are so often told, let vs hearken and obey, and auoide or reforme whatsoeuer it is that we are warned and admonished of. For as it is the Pastors dutie to tell vs of things to be reformed or auoided, so is it our dutie to hearken and obey when we are told; and this dutie to tell vs often of such things is imposed vpon the Pastor, because of the negligent performance of our dutie to hearken and obey when we are told. Let vs therefore at all times giue all diligence to hearken vnto the things that belong vnto our peace, and to obey from the heart that forme of doctrine whereunto we are deliuered to conforme our selues according vnto it.

The second thing which I note is, that the Apostle saith,

that now at the writing hereof he tells them weeping of these enemies of the crosse of Christ. Whereby the Apostle shew∣eth both his great affection towards the Philippians, and his great griefe that either there should be such, or that they should hearken vnto such. Whence I obserue the great and godly affection which ought to be in the Pastor towards his people, euen so great that it should grieue him, and euen cause him to shed teares to see the enemies of the truth to trouble his people, or to see his people drawne into any sinne or error by any that are otherwise then well and godly mind∣ed. For thus wee testifie generally our affection vnto the Church of God, if we be grieued to see it assaulted by the Dra∣gon, or the Dragon any way to preuaile against it. We see how Samuel mourned for Saul, when by his disobedience he had prouoked the Lord to anger against him. We see how the Prophet Ieremie wished that his head were full of water, and his eyes a fountaine of teares that he might weepe day and night for the slaine of the daughter of his people: and how in another t••ee he crieth, My belly, my belly, I am pained euen at the very ••••art, mine heart is troubled within me, I cannot be still, for my soule hath heard the sound of the trumpet, and the alarme of the ••attell. Wee see how our blessed Sauiour beheld the Citie Ierusalem, and wept for it, saying, O if thou hadst euen knowne 〈◊〉〈◊〉 the least in this thy day those things which belong vnto thy peace, but now they are hid from thine eyes. We see likewise how our Apostle testifieth of himselfe that in great affliction and an∣guish of heart he wrote his former epistle to the Corinthians with many teares, caused no doubt partly by their diuisions and dissensions, and partly by that incestuous person. And ••uch should be the zealous and ardent affection of all faith∣full Pastors towards their people, and towards Gods Church, as that they should be grieued at the heart for the wicked that trouble them, for the sinnes that reigne amongst them, and for the desolation that will follow if speedy conuersion and repentance preuent it not. Yea they should water and wash their threatnings and their exhortations with their teares in token of their tender affection, and great compassion towards their people, and towards the Church.

And should we (men and brethren) mourne for you, an•• should you giue place to the Deuill, and to such his wicke•• instruments as seek to drowne you in perdition? should we 〈◊〉〈◊〉 grieued at the heart for you, and should yee walke on in th•• counsell of the vngodly, and stand in the way of sinners, an•• sit in the seat of the scornefull? should we be touched in 〈◊〉〈◊〉 soule, that our labour should be in vaine amongst you, an•• should yee go on in the wickednsse of your waie, drin¦king iniquitie like water, and drawing on sinne with cord•• of vanitie as it were with cart-ropes? Nay beloued by th•••• ou•• duty learne yee your duty. For if we ought to be thus affecte•• towards you, then bethinke your selues well how yee ough•• to be affected in your selues? Surely if it should wring te•••• from our eies to see you sort your selues with the wicked, and to suffer your selues to be drawne away with their error, 〈◊〉〈◊〉 should make you to water your couch with teares, and to min∣gle your drinke with weeping. If it should touch vs in ou•• soules to see you giue your members weapons of vnrighte¦ousnes vnto sinne, and to serue sinne in the lusts thereof, i•• should fill your soules full of heauinesse, and plunge you i•• sorrow of heart vnto the nethermost hell. If it should grieue vs to see you after that yee haue escaped from the filthinesse of the world through the knowledge of the Lord, and of the Sauiour Iesus Christ, to be yet againe intangled therein and ouercome, it should vex you euen vnto the death, and caus•• you to powre out your soules vnto the Lord in the bitternesse of your spirit. Whatsoeuer it is concerning you should grieue vs, should much more cause you to mourne in soule, and to be troubled in your spirits. For what is it that doth o•• should cause vs to mourne for you, and to be full of heaui∣nesse for you? Our desire is to present you holy and vnbla∣meable in that day. And here is our griefe that you suffer your selues to be seduced by the world and wicked ones, and that our labour is in vaine amongst you. Consider then with your selues how yee ought to be grieued in your selues, and take heede how yee be not grieued in your selues for the things whereat your godly Pastors are grieued. It grieued no doubt then Noah that preacher of righteousnesse that the

people in his time so prouoked the Lord to anger by their ••ruelty and wickednesse: but they regarded not his griefe, and therefore the Lord brought in the floud vpon the world of the vngodly. Iust Lot vexed his righteous soule with the ••ncleane conuersation of the wicked, and with their vnlawfull deeds: But they regarded it not, and when he told them of ••o•••• iudgements hee seemed euen to his sonnes in law as though he had mocked: and therefore the Lord raind vpon ••hem fire and brimstone, and destroyed them. Ieremiah was 〈◊〉〈◊〉 great anguish of spirit for the rebellion of the stiffe-necked 〈◊〉〈◊〉; but they regarded it not, therefore the Lord deliuered ••hem into the will of their enemies, and they that hated them ••ee Lords ouer them. Take heede then how yee regard it not when your Pastors are grieued on your behalfe: take ••••••de how yee make light of such sinnes as they grieue to see ••ou defiled withall, but rather sorrow for them, that their sor∣row may be turned into ioy, and your ioy may be full, euen ••oth yours and theirs. In their ioy ouer you yee haue iust ••••••e of reioycing, and in their griefe for you yee haue 〈◊〉〈◊〉 cause of griefe. Looke therefore that they may re∣••oyce ouer you, for that shall be your ioy; and take heede that they may not mourne or grieue for you, for that shall be your griefe.

Againe, hence I obserue a notable comfort for the faith∣f••ll and painefull Ministers of Iesus Christ. Hath he in all good conscience laboured in the worke of the Lord, and doth he not see the desired fruits of his labours? Paul the great Apostle of Christ, mighty in the scriptures, and much renow∣••ed for many great miracles which he wrought, yet laboured 〈◊〉〈◊〉 vaine with many which he taught, insomuch that the con∣••••deration of them with whom he laboured so much with so ••••••le profit made him weepe and shed teares, as in this place. It may not then seeme strange vnto vs if our labour with ma∣ny be in vaine. But it standeth them vpon that heare vs to looke vnto it that our labour be not in vaine amongst them: for though they be not gathered, yet shall we be glorious in the eyes of the Lord, and our labour shall not be in vaine in the Lord: but if they be not gathered they shall be scattered

from the presence of the Lord, and of the Lambe for eue•• more. Giue therefore all diligence that we may reioyce 〈◊〉〈◊〉 the day of Christ, that we haue not runne in vaine, nor l••¦boured in vaine amongst you; for that will bee profitab•••• for you. Labour that we may giue accounts for you with io•• and not with griefe; for that will bee vnprofitable for you. L•••• vs haue mutuall ioy one of another, and let our ioy be in th•• Lord.

The third thing which I note is, that the Apostle saith, th•• many walke vp and downe which are the enemies of the crosse 〈◊〉〈◊〉 Christ. Whereby the Apostle signifieth the great danger th•••• there was of them because they were many, for that it woul•• be hard for the Philippians not to light on some of them, and t•• be seduced by them, vnlesse they should diligently looke o•• him, and such as he was. Whence I obserue that it is not a••¦waies safe to follow a multitude, but commonly rather dange¦rous. For many there are that goe in at the wide gate, and walk•• in the broad way; but it is dangerous to follow them, for th•• way leads to destruction. And againe our Sauiour hath told vs that many should come in his name, and deceiue many. Yea com¦monly the multitude is the worst. What were the rest of th•• old world besides Noah and his familie? Ten had beene bu•• a small number of righteous men to haue beene found in th•• great Citie of Sodom: yet were not ten found there. How often were all the multitude of the Israelites ready to ston•• Moses and Aaron? But one Elias vnto 450 of Baals Prophets but one Micah vnto 400 false Prophets. And how ofte•• doth Paul complaine that a great doore and effectuall being opened vnto him he had many aduersaries, that there were many which made merchandize of the word of God, many which were disobedient, and vaine talkers, and deceiuers o•• mindes? How often doth Iohn complaine of many Anti∣christs, 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 wick∣ed men? Where Christ hath his Church, there the Deuil•• hath more then a chappell, euen 500 synagogues, his instru∣ments 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 ••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: Thou shalt not (saith he) follow a multitude to doe euill, neither agree in a con∣trouersie 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 ma∣ny 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, but that though hee should by standing single against 400 false pro∣phets become odious vnto Ahab the King, and all the Pro∣phets, 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.

LECTƲRE 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 rea∣son 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 Apo¦stle calleth them the enemies of the crosse of Christ in two re¦spects. 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 abo∣lished 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 hu∣mor 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 de∣tract 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 car∣nall 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 one∣ly merits of Christ his crosse, and faith in his bloud? The Apostle saith, if righteousnesse be by the Law, that is, if we may be made righteous by any worke which we can doe accor∣ding to the law, by the feare of God, the loue of God, the loue of our neighbour, or any thing commanded in the mo∣rall law of God, then Christ died without a cause, and in vaine. For to this end, as the Apostle sheweth, 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 pur∣chase 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 vn∣profitable. 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 e∣nemies of the crosse of Christ. So againe, the Apostle saith, yee are abolished from Christ, whosoeuer are iustified by the law, yee are fallen from grace. Where the meaning is, that they are vt∣terly voide of Christ, and not in the kingdome of grace, they abolish righteousnesse, redemption, and saluation by Christ and haue no part in the death and resurrection of Christ, that seeke to be made righteous, or to purchase saluation by the works of the law. Whereupon againe it followeth, that they

that teach righteousnesse or saluation to be by the law, mak•• Christ vnprofitable, and abolish the merit of our redemptio•• by his bloud, and so in their doctrine are enemies vnto th•• crosse of Christ.

Will yee then know who they are that are the enemies o•• the crosse of Christ at this day that yee may not follow them▪ or walke as they doe? Marke then who they are that in thei•• doctrine are iniurious to the crosse of Christ. Who are they that teach, that we are iustified by our owne works done ac∣cording to the law, and not by the alone righteousnesse of Christ Iesus which he finished vpon his crosse? Who are they that teach that our sinnes are forgiuen by bulls, and pardons, and pilgrimages, and not by the alone bloud of Christ Iesus? Who are they that teach propitiatorie sacrifices for the quicke and the dead, other then that one sacrifice of Christ Iesus once offered vpon the crosse, whereby he hath obtained eternall redemption for vs? Who are they that teach invo∣cation vnto, and intercession by Saints or Angels, or any other then him that by his owne bloud hath entred in once vnto the holy place, and is set at the right hand of God to make continuall intercession for vs? Marke who they be that be such, and see whether that they be not the enemies of the crosse of Christ, whether any be so iniurious vnto the crosse of Christ as they be. O but some will say that these whom I now note be the onely friends of the crosse of Christ. For doe not they worship the crosse of Christ euen with holy wor∣ship? Doe not they set it in their temples, & in the high waies, and in euery place bow downe vnto it? Doe not they adorne it with gold, and siluer, and all costly precious stones? Doe not their great ones cause it in all celebritie and pompe to be caried before them? Doe they not at all times, when they come out of their houses, when they come into the Churches, when they addresse themselues almost vnto any thing signe themselues with the signe of the crosse in honor of the crosse of Christ? True it is, they whom I note doe thus, and yet these be they that be the enemies of the crosse of Christ. For to doe thus, and with these foolish outward semblances and may-games to deceiue the world, is not to glory in the crosse

of Christ, or to be a friend of the crosse of Christ; but to teach Christ Iesus purely and sincerely, to giue vnto Christ crucified the full and whole honor of our redemption, iustification, and saluation which they doe not, this is to be a true friend of the crosse of Christ: for this is to beleeue and know Christ crucified. There was a time indeed when the crosse of Christ was most odious and opprobrious, and when to preach or beleeue in Christ crucified was most ridiculous. And if these crosse and grosse idolaters had liued then, it may well be thought that they would haue beene crosse and grosse persecu∣tors. But now when we glory in nothing more than to know Christ and him crucified, in such pompous sort and vaine ge¦sticulations to celebrate the crosse, and to detract from the merits of Christ crucified, is to be iniurious vnto the crosse of Christ, to be an enemie of the crosse of Christ. Yea what else is such adoration and worship of the crosse as they vse, but most grosse and impious idolatry? Take heede therefore of such: marke well who they be. Many such there be: but take heede and beware of them; for they are the enemies &c.

Another sort of men likewise there are enemies vnto the crosse of Christ, and those are such as in their life follow after carnall delicacies, and flie persecution for the crosse of Christ, for Christ crucified. Of such the Apostle speaketh, where he saith, As many as desire to make a faire shew in the flesh, they con∣straine you to be circumcised, only because they would not suffer per∣secution for the crosse of Christ. In which place the Apostle shew∣eth the cause why the false teachers preached and vrged cir∣cumcision and the Law. And this it was: The Iewes still ob∣iected both vnto our Sauiour Christ, and vnto his Apostles that they taught things contrary to the Law, and to the ordi∣nances of Moses: for so wee see it was in the accusation of our Sauiour before his arraignment, that hee moued the people, teaching throughout all Iudea, they meant strange doctrine, beginning at Galile euen to this place. It was likewise in the accusation of Stephen when he was stoned to death, that hee preached that Iesus of Nazaret should change the ordinances which Moses gaue them. And for this they were ready to kill Paul, that hee taught as they said all men euery where against

the Law. The false teachers therefore seeing that the Iewes stood vpon Moses and the Law, and that they persecuted them that preached Christ sincerely euen to the death, ioyned in their preaching of Christ circumcision, and the Law vnto Christ, that so applying themselues vnto the humour of the Iewes, they might auoid persecution for the crosse of Christ, or for preaching sincerely Christ crucified. And these are they that the Apostle cals here the enemies of the crosse of Christ, because to please the humour of the Iewes, to liue at ease and pleasure, and to auoid persecution, they made marchandise of the word of God, and preached Christ not sincerely, but so as they might keepe themselues without gunshot of any danger.

Will yee then know what other enemies there bee of the crosse of Christ at this day, that yee may beware also to walke as they doe? Marke then who they are that to auoid the dan∣ger which often followeth vpon the preaching of Christ purely, fit themselues vnto the humours of men, and so preach that they may please, or at least not displease. Who are they that turne with euery winde, and rather then they will hazard life, goods, or name, will iumpe in religion iust with the King of what religion soeuer he be? Who are they that to auoid it may be only supposed dangers, doe betray the truth of Christ Iesus, sparing to speake such things as they ought, and spea∣king such things as they ought not? Who are they whose care and labour it is a great deale more to speake safely, as they thinke, then to speake sincerely? Many such carnall Gospel∣lers there be, of whom that of our Sauiour Christ is truly affir∣med, He that is not with me, is against me; and he that gathereth not with mee, scattereth. Marke them who they bee, and take heed and beware of them. Walke not after their example, for they are the enemies of the crosse of Christ, prouiding for their owne securitie whatsoeuer become of the truth of Christ Iesus.

The second thing which the Apostle noteth in these many walkers of whom he had told them often, and now told them weeping, is, that their end or reward for a recompence of such their walking is damnation, or destruction, if God shall not

grant them grace vnto repentance for such their euill walking. Which branch of the Apostles reason in effect vrgeth thus much, that if the Philippians feared the end of those walkers, they should also feare to walke as they did, and rather walke so as they had him for an ensample. And indeed this end, as also the other properties after specified, rightly agree vnto those enemies of the crosse of Christ before mentioned. Hence then I obserue what the end is of those that are enemies vnto the crosse of Christ, that make their God their bellie, that seeke the praise of men, but not of God, that minde earthly things, so that their delight and affections are set thereon, and generally of such vngodly walkers as walke cleane otherwise then wee haue Christ and his holy Apostles and blessed ser∣uants for an ensample: their end is, as here the Apostle saith, damnation, vnlesse the Lord grant them grace vnto repen∣tance. A sentence which albeit I feare to pronounce, yet when and where the holy Ghost leadeth me thereunto, I must speake, that the godly may stand in awe, and not sinne, and that the vngodly of the earth may tremble, and either reforme the wickednesse of their wayes, or else through the iust iudge∣ment of God may smite their knees one against another, and be drencht vp in desperation. This then to be the end of such the holy Ghost euery where witnesseth. Ʋpon the vngodly, saith the Prophet, the Lord shall raine snares, fire and brimstone, storme and tempest, this shall be their portion to drinke. Tophet, saith Esay, is prepared of old, it is euen prepared for the King, if he be wicked, it is made deepe and large, the burning thereof is fire and much wood, the breath of the Lord like a riuer of brimstone doth kindle it. And in a vision Iohn saw the beast taken, and with him that false Prophet that wrought miracles before him, whereby hee deceiued them that receiued the beasts marke, and them that worshipped his image. And both these were cast aliue into a lake of fire, burning with brimstone. All which places, and many others which might be alleadged to this purpose, doe euidently shew what the end is of the wicked and vngodly of the earth, bee they Prince or subiect, Pastor or people, seducers or seduced. Their end is, they shall be rooted out at the last, and turned into hell, vnlesse by true and vnfained repentance they pre∣uent

that iudgement, the sentence whereof can neuer bee re∣uersed.

Whose end then yee feare, it behoueth you carefully to looke vnto it that yee walke not after their example. Consider well what hath beene said touching the enemies of the crosse of Christ, and marke well what shal•• be said touching those whose God is their bellie, whose glory is to their shame, which minde earthly things. If by that which hath beene said yee can descrie who they be that be the enemies of the crosse of Christ, or if that which shall be said shall any way designe who they be whose God is their bellie, whose glory is to their shame, which minde earthly things, take heede and beware that yee walke not as they doe. For of this be ye sure, that the end of such is damnation and destruction. And if the Cities about Sodome and Gomorrha suffered the vengeance of eternall fire as well as Sodome and Gomorrha, because they in like man∣ner as Sodome and Gomorrha did, committed and followed strange flesh, then assure your selues that if yee shall walke as they that are enemies to the crosse of Christ, whose God is their bellie, &c. ye shall also drinke of the same cup that they shall drinke of, euen of the wine of Gods wrath. Take heede therefore lest at any time any of you be deceiued by them, and walke not in their steps if yee will not bee partakers of their iudgements.

The third thing which the Apostle noteth in these inordi∣nate walkers, is, that their God is their bellie: whereby the Apostle signifieth that they preached not Christ sincerely and purely for Christ his sake, but that they principally re∣spected in the preaching of Christ their profit, their pleasure, their ease, being louers of pleasures, of profit, of ease, more then louers of God; and therefore their bellie, that is, their profit, their pleasure, their ease, might well bee called their God, that being each mans God which hee loueth and liketh best. And this branch also of the Apostles reason might well stand for a sufficient argument 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. Hence then I obserue another note of false teachers, after whose example wee may

not walke: if their God be their bellie, so that they care more to serue their owne bellies then the Lord Iesus Christ, they are false teachers, and we may not follow them. This note of false teachers our Apostle also giues in his epistle to the Ro∣mans, where hauing exhorted the Romans to beware of false Apostles and teachers, he giues them this note to know them by, They that are such, saith he, serue not the Lord Iesus Christ, but their owne bellies, that is, they seeke their owne gaine, and preach Christ with reference to please others, and to seeke their owne ease, profit, and pleasure. The Apostle giues like∣wise the same note of them, where he saith that they haue hearts exercised with couetousnesse, through couetousnesse making mar∣chandize of mens soules. Such a one was Balaam, of whom the Apostle Peter there saith, that he loued the wages of vnrighteous∣nesse. Such were those whom Esay called greedie dogs which could neuer haue enough. And such were those of whom the Apostle said before, that they sought their owne, and not that which was Iesus Christs.

Will yee then know who they are at this day that by this note may be descried to be false teachers, that knowing them ye may not follow them, nor walke as they doe? Marke then who they are that serue their owne bellies more then the Lord Iesus Christ. Who are they that through couetousnesse would make marchandize of your soules, and speake euill of the way of truth? Who are they that for money set on sale the forgiue∣nesse of sinnes, and the kingdome of heauen? Who are they that vnder colour of long praiers deuoure widowes houses? that for such and such lands, or summes of money, or releefe to such and such places, will promise so many praiers for so many dayes or yeeres for you or your friends? Who are they that to maintaine their triple Crowne maintaine also the wic∣ked Stewes? Who are they that make gaine godlinesse, and doe all that euer they doe in deed and in truth for the mainte∣nance of their state, and of their bellies? It is easily knowne who they be, and it is as easily hereby discerned that they are false teachers whosoeuer they be. Take heed then and beware of them: follow them not, neither walke as they doe; for howsoeuer they haue God in their mouthes, yet sound their

hearts, and trace them in the paths wherein they walke, it wil•• be found that their God is their bellie, if either that bee thei•• God which they loue best, or that be their bellie which they measure by their pleasure, profit, and ease.

But doe they alone make their belly their God? Doe not all they that more seeke their owne then that which is Iesus Christs make their bellie their God? Or are there not many carnall Gospellers that doe so? How many are there that in∣trude themselues into this holy calling, not with any purpose to worke in the Lord his vineyard, but onely to feede vpon the portion of the Leuites? How many are there that with∣draw their shoulders from the burthen as much and as often as they can, and take as little paines in this worke as they can, seeking more their owne ease then that which is Iesus Christs? How many are there that being bewitched with the loue, and troubled with the cares of the world, are so carefully occupied about the things of this life that they intend not the worke of the ministerie, seeking more their owne profit than that which is Iesus Christs? how many are there that preach Christ rather through strife and enuie than of good will, rather in hope of preferment for their paines, than of any desire to gaine them that heare them vnto Christ, rather in any other respect al∣most, than in an holly zeale of the glory of our God? Surely many such carnall Gospellers there be whose God is indeede their belly, which like vnto the sonnes of Eli so turne aside af∣ter the loue of their bellies, and of their pleasures, that either they forget, or else care not for the law of their God. But take heede and beware of them: for yee may not walke as they doe.

Yea, generally they make their God their belly that either serue their bellies when they should serue their God, or care more for the feeding of the bellie than for the knowledge of God, or so serue God as he doth serue their bellies. Looke then well amongst you that none of you be such, as are then a looking to your profits, or pleasures, or other things of this life when ye should be looking vnto the seruice of your God; that none of you be such as care more for the things of this life, than for the knowledge of Gods wil out of his holy word;

that none of you be such as measure your seruice vnto the Lord by his ministring vnto you such things as are needfull for the maintenance of this life: for such do make their God their bellie, either caring more for the things of this life than for God, or else only so caring for God as they are occasioned by the things of this life. A foule and grosse Idolatrie to make our bellie our God. And therefore let vs take heede that nei∣ther we commit such Idolatrie, nor follow the example of such as commit such Idolatrie.

The fourth thing which the Apostle noteth in these inor∣dinate walkers is, that their glorie is to their shame. Whereby the Apostle signifieth that the vaine glorie and estimation which they sought after amongst men, neglecting the true glo∣rie of Christ Iesus, should turne to their confusion and shame. Which branch also of the Apostles reason might well serue for a sufficient reason to moue the Philippians not to follow the example of these, but to follow him, and such as walked so as they had him for an ensample. Hence then I obserue another note of false teachers and inordinate walkers, which is, vainely to seeke after glorie and estimation amongst men, neglecting the glorie of God, after whose example we may not walke, for that their glorie shall be turned into shame. How can ye be∣leeue which receiue honour one of another (saith our Sauiour) and seeke not the honour that commeth of God alone? In which place is shewed, that this vaine seeking after honour and glorie a∣mongst men is the very root of infidelity. And therfore it is said of certaine chiefe rulers that in a generalitie beleeued in Christ because of the miracles which he did, but not indeede truely beleeue, that they did not confesse Christ. And the reason is added, for they loued the praise of men more than the praise of God. So that the ambitious seeking of praise amongst men, is the very bane in all sorts of men both of faith, and of euery fruit thereof. And a iust thing it is with God that they which seeke the praise of men, and not of God haue their praise with men, but not with God, and that with God their glorie be turned into shame.

Will ye then know who by this note may be descried at this day to be false teachers, that knowing them ye may not fol∣low

them, nor walke as they doe. Marke who they are that seeke honor and glorie amongst men, but seeke not the ho∣nour that commeth of God alone: who is it that exalteth him∣selfe against all that is called God, or that is worshipped, sit as God in the temple of God, and shewing himselfe that he is God? Who is it that is araied with purple and skarlet, and guilded with gold and precious stones, and pearles, and hath a cup of gold in her hand full of abominations, and filthinesse of her fornication where with she make all the Nations of the earth drunke? Who is it that glorifieth her selfe, and liueth in pleasure, and saith in her heart, I sit being a Queene, and am no widdow, and shall see no mourning? And what shall be∣come of all this pompe and glorie? her plagues shall come at one day, death, and sorrow, and famine, and she shall be burnt with fire; for strong is the Lord God which shall condemne her. Take heede then and beware how ye follow this beast, or them that haue receiued the beasts marke. Their glorie which they seeke with men they haue, but their glory shall be turned into confusion and shame.

And I wish that they were the men alone that seeke the praise of men, but not of God. But are there not many carnall Gospellers that may be branded with that marke? Are there not many that in a vaine affectation of their owne praise more then Gods, studie rather to speake vnto the eare then vnto the heart? Are there not many whose preaching standeth rather in the inticing speech of mans wisdome, then in plaine eui∣dence of the spirit and of power? If there be any that so vainly hunt after glory, surely their glory shall vanish as smoake and shall wither as the greene hearbe. Take heed therefore and beware of them: for ye may not walke as they doe.

The last thing which the Apostle noteth in them, is, that they minde earthly things, whereby the Apostle signifieth that their studie, and delight, and all their affections were se•• on houses, wealth, friends, commodities, and the things wh••ch are on earth, and not on the things which are aboue. Another note of false teachers, and inordinate walkers. Marke then and see who they are that are such, and walke not as they doe, but follow the blessed Apostle, and such as walke so as he did.

LECTƲRE LXX.

PHILIP. 3. Vers. 19.20.

Whose glory is to their shame, which minde earthly things. But our conuersation is in heauen.

WHose glory is to their shame.] This is the fourth thing which the Apostle noteth in these many and inordinate walkers of whom he had told them often, and now told them weeping, that their glory is to their shame. Whereby the Apostle signifieth both their great vanitie in seeking after honour and glory amongst men, neglecting the true glory of Christ Iesus, and likewise the end that should come of it, which is that it should turne to their confusion and shame. They sought the praise of men in the vanitie of their hearts, and not of God, but their glory in the end should turne to their shame. Which one branch of the Apostles reason might well serue for a sufficient reason to moue the Philippians not to follow the example of these, but to follow him, and such others as walked so as they had him for an ensample. Hence then I obserue another note of inor∣dinate walkers, whose example wee may not follow if we feare the reward of their walking: if they vainly seeke after glory and estimation amongst men, neglecting the glory and ho∣nour that commeth of God alone, they are inordinate walk∣ers, and wee may not walke after them, for that the glory which such men seeke shall be turned into shame. It is a gene∣rall rule prescribed vnto all Christians, that in all things they should alwayes seeke the glory of the Lord, by the Apostle, where he saith, Whether yee eat, or drinke, or whatsoeuer yee doe, doe all to the glory of God. For, as he saith in another place, wee are chosen in Christ, that wee should be to the praise of his glory. Whereunto agreeth that of Peter, Wee are a chosen generation, a royall priesthood, an holy nation, a peculiar people, that wee should shew forth the vertues of him that hath called vs out of darknesse

into his maruellous light. And a notable president hereof w•• haue in the example of our Sauiour, who sought not his own praise, nor the praise of men, but the praise of him that sen•• him. But as for seeking glory and estimation amongst men▪ the Apostle hath plainely forbidde it, where he saith, Let vs not be desirous of vaine-glory prouoking one another, enuying one a••¦other. And in another place he protesteth against it saying, So we speake, not as they which please men, but God, which trieth our hearts, neither did we euer vse flattering words, as ye know, nor co∣loured couetousnesse, God is record, neither sought we praise of men, neither of you, nor of others. Yea and our Sauiour hath noted it to be a bitter roote of infidelitie, or at least a great let to come vnto God where he saith, How can ye belieue which receiue ho∣nour one of another, and seeke not the honour that commeth of God alone? how can ye beleeue, as if hee should haue said it is almost impossible, surely it is a very great stoppe and hinderance vn∣to a man to come vnto God. And the proofe thereof we see in certaine chiefe Rulers of the Iewes, of whom it is said, that they beleeued in Christ, which was true only in a generalitie, but they did not confesse him. And the reason is added, For they loued the praise of men, more then the praise of God. Thus then we see that generally we should in all things seeke the glorie of God, and not vaine praise and glory amongst men. So that the ambitious and vaine seeking after honour and glory a∣mongst men, neglecting the glory of God, is a plaine note in all sorts of men of inordinate walking.

Now to descend from the generalitie vnto some particu∣laritie, did not this note amongst others plainely descrie those false Teachers which in Pauls absence seduced and bewitched those Churches which he had planted in the faith of Christ Iesus, to be false Teachers? Their debasing and disgracing of Paul in his absence, their curious affectation of eloquence, wisedome, knowledge, and learning, as if they had all lear∣ning and all knowledge, and Paul none at all, their vaine ostentation that they had been conuersant with the Apostles, and that they followed their footsteps, saying that Paul had not seene Christ in the flesh, nor had conuersed with the A∣postles, their ambitious desire to please the Iewes, to creepe

into credit with them, and to worke Paul out of credit, their aduancing and exalting of themselues aboue all others as if they were, and none but they, what else was it but to seeke their owne praise, to haue honour of the Iewes, and to be cal∣led of them Rabbi? and what else did it but bewray them to be false Teachers? Which albeit the Apostle do not in expres∣sed termes vtter, yet seemeth he vnto me to implie so much ••hen he saith, That his preaching stood not in the intising speech of mans wisedome, but in plaine euidence of the spirit, and of power. And againe when he saith, That he so spake not as they that please men, but as God which trieth the hearts. For in both these pla∣ces I take it is signified that they that preach in the intising speech of mans wisedome, they that speake to please men to be praised and had in honour of them, thereby bewray them∣selues to be false Teachers. And it is a iust thing with God that they which seeke the praise of men, and not of God, haue their praise with men, but not with God, and that with God their glory bee turned into their owne confusion and shame, if not in this day in their owne conscience, yet in that day when all faces shall gather blacknesse before him. For then they shall see that all glory and honour is due vnto him, that all true glory commeth from him, and then shall they be ashamed that they sought not the honour that commeth of him alone, and their shame shall be their euerlasting woe and confusion.

Will ye then know who by this note may be descried at this day to be false Teachers, that knowing them ye may not fol∣low them, nor walke as they doe? Marke who they are that seeke honour and glory amongst men, but seeke not the ho∣nour and glory that commeth of God alone. Who is it that stirres so much that he troubles all for the chiefe soueraigntie in earth ouer all persons in all causes ecclesiasticall and ciuill? Who is it that exalteth himselfe against all that is called God, or worshipped, sitting as God in the Temple of God, & shew∣ing himselfe that he is God? Who is it that is arayed with purple and skarlet, and guilded with gold and precious stones, and pearles, and hath a cuppe of gold in her hand full of a∣bominations and filthinesse of her fornication wherewith she

makes all the nations of the earth drunke? Who is it tha•• glorifieth her selfe, and liueth in pleasure, and saith in he•• heart I sit being a Queene, and am no widow, and shall see n•• mourning? Marke I say, and see whether this be not the false Prophet that workes miracles before the beast? Marke and see whose honour and glory it is that this false Prophet, and his followers seeke and hunt after, Gods, or their owne? And if by this that hath beene said ye can descrie who they be, th•••• take heed and beware of them. For what shall become of all this pompe and glory which they so greedily seeke after? Iohn saith, Her plagues shall come at one day, death, and sorrow, and fa∣mine, and she shall be burnt with fire: for strong is the Lord which shall condemne her. And our Apostle saith, their glory shall bee turned into shame, and their end shall be damnation. Take heede therefore and beware of them; follow them not, lest if yee be partakers in their sinnes, and bee partakers also of their pu∣nishment.

Now I wish that this poyson had crept no farther into the Church, and that they were the men alone that seeke the praise of men, and not of God. But are there not some others that are tainted with this vice of vaine-glory? Are there not some others that preach themselues rather then Iesus Christ? that in a vaine affectation of their owne praise more then Gods, studie rather to speak vnto the eare then vnto the hart•• whose preaching standeth rather in the intising speech of mans wisedome, then in plaine euidence of the spirit, and of power? I wish there were no such: but if there be, yee may not be followers of them. For the Gospell is not deliuered vnto vs that we should thereby seeke our owne praise and glo∣ry, or that the people should honour and magnifie vs which are the Ministers thereof, but to the end that the benefit and the glory of Christ might bee preached and published, and that the Father might be glorified for his mercy offered vnto vs in Christ his sonne, whom he hath giuen vs, and together with him all things also. To conclude therefore this point in one word, we are all of vs that are Christians both Pastor and people in all things to seeke the glory of God, and not of men. For if we doe otherwise, and seeke the glory of men

and not of God, our glory shall be turned into shame.

The last thing which the Apostle noteth in these many ••nd inordinate walkers of whom he had told them often, and ••ow told them weeping, is that they minde earthly things. Whereby the Apostle signifieth that their studie, delight, and ••ll their affections were set on honours, wealth, friends, com∣modities, and the things which are on earth, neuer minding ••he things which are aboue. And here was the roote of all the other euils. For why were they the enemies of the crosse of Christ? why was their belly their God? why sought they after vaine-glorie and estimation in the world, and not that honor ••hat commeth of God alone? The reason was, they minded earthly things. This is a briefe comprehension of the rest, this being a certaine ground of the rest, and the rest being cer∣••aine notes of this. For as the cause why they were enemies to the crosse of Christ, why their God was their belly, why they sought glory with men and not with God, was, because they minded earthly things, so these were euident notes to conuince them that they minded earthly things, for that they were enemies to the crosse of Christ, for that their God was their belly, and that they sought after the praise of men, and not of God.

Hence then I obserue the last note of inordinate walkers, which is indeed the ground of all inordinate walking; and that is, the setling of the affections on the things which are on earth, and resting in them as in the chiefest good. The de∣s••re of mony, saith the Apostle, is the roote of all euill, which while some lusted after they erred from the faith, and pearced themselues through with many sorowes, That which the Apostle speaketh in particular of this one earthly desire of mony, is also true in the generall of all earthly desires. For the minding and desire of all earthly things is the roote of all euill, whereon when men set their affections they erre from the faith, and pierce themselues through with many sorrowes. So that as the Apostle reasoneth, saying, whereas there is among you enuy∣ing, and strife, and diuisions, are ye not carnall, and walke as men? so may I likewise reason, is there any error in faith, or cor∣ruption in life, and is it not hence, for that they minde earthly

things? Iudas that was numbred with the Apostles, and h•••• obtained fellowshippe in that ministration, betrayed his M••¦ster Christ Iesus. What was the cause? He bore the bag, a•••• he loued it too well: thirty pieces of siluer were the reward 〈◊〉〈◊〉 his iniquitie. Demas forsooke Paul: what was the reason? H•• loued the world, and embraced it. Those Ministers of t•••• Gospell, that the Apostle speaketh of in the former chapt•••• sought not that which was Iesus Christs: and what was th•• stoppe? they sought their owne, their owne pleasure, the owne profit, their owne honour, their owne ease, they minde earthly things. Neither is it so onely in the ministerie, but g••¦nerally in all sorts of men this minding of earthly thin•• chokes vp euery good thing, and inclines vnto euery bad•• thing. Those chiefe Rulers of whom we spake before confe••¦sed not Christ, what was the cause? They loued the praise 〈◊〉〈◊〉 men, more then the praise of God. A good confessio•• hindered by minding an earthly thing, the praise o•• men. Demetrius likewise and his company raised a seditio•• tumult against Paul: what was the cause? they thought th•••• by his preaching the siluer Temples of Diana which the•• made, and which brought great gaines vnto them, would be•• set at naught. A wicked sedition raised through carnall an•• earthly minded men, whose mindes were so set vpon the•• gaines that for it they could not looke towards God, nor a¦bide the Ministers of Christ his Gospell. And so it is gene¦rally, wheresoeuer the affection is set on earthly things, ther•• their walking is inordinate whether it be in Pastor, or in peo¦ple. And therefore the Apostle hath most carefully euery where admonished vs not to minde earthly things: Set no•• your affections on the things which are on the earth. And againe Mortifie your members which are on the earth, fornication, vn∣cleanesse, the inordinate affection, euill concupiscence, and couetous∣nesse which is idolatrie, for the which things sakes the wrath of Go•• commeth on the children of disobedience. The like admonition•• are very vsuall in the holy Scriptures.

Marke then the Apostles rule. Yee may not walke after them which minde earthly things; and therefore ye may no•• walke after them that be the enemies of the crosse of Christ.

For for this cause they whom we haue noted to be the ene∣mies of the crosse of Christ, whose end we haue noted to be their damnation, whose God to be their belly, whose glory to be to their shame, for this cause I say they were such because they minded earthly things. O but some will say that these whom I noted to be such, are the onely men, many of them, that sequestred themselues from earthly things, and haue no minde of earthly things. See then whether that which hath beene said shew not plainely that they are the enemies of the crosse of Christ, that their God is their belly, that they seeke the praise of men more then of God. For if they be such these are plaine and euident tokens that they doe mind earth∣ly things, whatsoeuer be said, and whatsoeuer shew be made to the contrarie. Neither were it otherwise hard to shew by their whole practise, that their whole minde, and all their af∣fections are set on earthly things. But it shall not be needfull. That which hath beene said may serue to cleare the point, and to be a sufficient caueat vnto you that ye doe not walke after their example. And let this be set downe for a generall rule, that we may not follow their example which minde earthly things.

Yet if our practise be lookt into it will be found that gene∣rally we follow them, and none else. For whereon else are our mindes, our delight, our affections set but on the things which are on earth? The rich man what minded hee but riches? the ambitious man what but honours? the voluptu∣ous man what but pleasures? the dainty man what but ease? the carnall man what but the flesh and the lusts thereof? Ge∣nerally our thoughts are earth creeping thoughts, our desires earth-creeping desires, our actions earth smelling actions, our waies earth-smelling waies. We thinke and care some of vs how to liue, some of vs how to liue well. But how is that? to liue at ease, to swimme with pleasures, to haue wealth at our wils, and to leaue the rest of our substance for our children. And hence it is that the voice of vnmercifulnesse towards the poore, of deceit in buying and selling, of oppression of our brethren, of slandering one another, and stealing one from another is heard in our streetes. Hence it is that there are di∣uisions,

and dissensions, emulations, strife, enuying and th•• like amongst vs. Hence it is that wisedome crieth withou•• and vttereth her voice in the streets, but no man hearkeneth nor receiueth instruction, euen because wee minde earthl•• things, and set our affections thereon. But what saith our A¦postle, No man, saith he, that warreth entangleth himselfe wit•• the affaires of this life, because he would please him that hath ch••¦sen him to be a souldier. Now we are all of vs, euen so many a•• are baptized into the name of Christ Iesus, billed souldiers to fight vnder his banner against euery thing that exalteth it self•• against God. And our care should be in all things to pleas•• him that hath chosen vs to be his souldiers. And for this caus•• we should not suffer our selues to be entangled with the affaire•• of this life, so that we should set our affections on the thing•• which are on the earth. For it is the course of militarie disci∣pline, that hauing billed themselues to be souldiers they minde no more houshold, or other ordinarie affaires, but on∣ly their warre. Right so should it be in the course of ou•• Christian warfare, that hauing giuen our names vnto Christ to fight vnder his banner wee should not henceforth mind•• earthly things, but still haue close girt vnto vs the whole ar∣mour of God that we may be able to resist in the euill day, and hauing finished all things stand fast. The faithfull Minister of the Gospell should not seeke his owne, but that which is Iesus Christs. The faithfull Christian should weine himselfe from the transitorie things of this life, and at no hand set his affe∣ctions on them.

Howbeit let no man so vnderstand me as if I thought that we should not meddle with the transitorie things of this life, or haue nothing at all to doe with earthly things. For no doubt we may medle with them, and vse them, and make a godly vse of them. The Patriarches and Prophets, our bles∣sed Sauiour, and his holy Apostles as the Scriptures beare witnesse vsed them, and made an holy vse of them. Nay not onely we may vse them, and make an holy vse of them, but we must count them the good blessings of Almightie God, and we must take care to vse them to his glory. We may not lightly regard ••hem, or wrechlesly neglect them, but we must

carefully hu••band them, and wisely employ them to our own vses, and the good of Gods children. For therefore wee haue them that therewith we may doe good vnto all, but especially vnto those that are of the houshold of faith: wealth, that wee may helpe to supply the wants of our brethren, honour and might, that we may helpe to lift the poore out of the mire, fauour and friendship, that so we may be the better able to re∣lieue them that are oppressed, all things needfull and profita∣ble for this life that therewith wee may doe good vnto those that be in neede or necessitie, and that thereby we may glori∣fie our Father which is in heauen. So then to take me as if I thought that we may not medle with, or vse earthly things & temporall blessings, were to mistake me. But this I say with the Apostle, that we must vse them as though wee vsed them not, namely so we must vse them as that we be not entangled with them, nor mastered by them. Wee must not be entangled with the affaires of this life, as the Apostle speaketh. And as the Prophet saith of riches that if they encrease wee may not set our hearts vpon them, so is it to bee said in generall of all earthly things, we may not set our hearts vpon them. We may not, as our Apostle saith elsewhere, set our affections on things which are on the earth: and as here our Apostle saith, we may not mind earth∣ly things to set our studie and our delight thereon. For if we doe, then shall we be of those many which the Apostle here speak∣eth of, and whom he would that we should not follow: yea, if wee minde earthly things wee shall fall into tentation and snares, and into many foolish & noysome lusts which drowne men in perdition and destruction. Let vs not therefore fol∣low the example of them which mind earthly things, let vs not set our affections on the things which are on the earth: let vs vse them, and let vs labour to vse them to Gods glory, but let vs not set our hearts vpon them, nor suffer our selues to be entangled with them. Let vs giue our hearts vnto our God, let vs set our affections on things which are aboue, and let our conuersation bee in heauen, which is the next point to be handled.

LECTVRE LXXI.

PHILIP. 3. Verse 20.

But our conuersation is in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ.

FOr our conuersation] This is the second reason which the Apostle vseth to moue the Philippi∣ans to follow him, and such others as walke so as they haue him for an ensample. For so it is deliuered in the originall as a reason, for our conuersation &c: a reason, I say, not of that which immediatly went before, but a reason of his exhortati∣on in vers. 17. where it is said, brethren, be yee followers of mee &c. yet so that the reason is drawne from the antithesis of that which went immediatly before. In these words then we haue the second reason of the Apostles former exhortation, drawne from the antithesis of that which immediatly went before. For as in the former reason he shewed that they were not to follow those false teachers which walked otherwise then they had him for an ensample, both by their studie, and by their end, which was damnation; so now he sheweth that they are to follow him, and such others as walke so as they haue him for an ensample, both by the cleane contrary course of studie, which he, and such as he is follow, and by the contrary end, which is glorification. This then is the manner of the Apostles proceeding: His exhortation is, brethren, be yee followers of me &c. His reason is; for our conuersation, or our Citie whereof we are citizens, is in heauen, not in earth that we should minde earthly things, or make our God our belly; but in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ, by whom we looke for another reward of our walking, then that which the wicked haue, euen the glorifica∣tion

of our vile bodies by that his powerfull working where∣by he is able to subdue &c.

In this reason then I note these three principall points shew∣ing themselues in a threefold profession which the Apostle maketh in the behalfe of himselfe, and such others as walked as he did. The first is a Christian profession of their present conuersation in these words, for our conuersation &c. The se∣cond is a Christian profession of their expectation of Christs second comming to saue them, in these words, from whence also &c. The third is a Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ, in these words, who shall change our vile bo∣dies &c. Now touching their present conuersation, the Apo∣stle maketh this Christian profession, our conuersation is in heauen: which is as if the Apostle should haue said, It is not so with vs as with those false teachers newly mentioned: For they as men of this world minde earthly things, and set their delight and affections thereon: but we carry and behaue our selues in this life as citizens of the heauenly Ierusalem, setting our affections on the things which are aboue. For so the words in the originall are as if we should thus read; our Citie where∣of we are citizens, and whereunto we haue right, is in heauen. So that his meaning is, that they carry and behaue themselues, and so conuerse here in this life as citizens of the heauenly Ie∣rusalem, minding that, and the things which beseeme that. Touching the second point, namely their expectation of Christ his second comming to saue them, the Apostle maketh Christian profession, when he saith, from whence &c; which is as if our Apostle should haue said; a reason why our con∣uersation is in heauen is, because from heauen we certainely looke and waite for the appearing of our Lord Iesus Christ, when he shall come as a swift iudge against all them that haue made their belly their God, but as our Sauiour to giue vs an inheritance among them that are saued. In the last verse the Apostle maketh a Christian profession of their certaine hope of their glorification, whereof more particularly hereafter. Now let vs see what obseruations we may gather hence for our owne vse and instruction.

The first thing which I note is the Apostles christian pro∣fession which he maketh in the behalfe of himselfe, and such others as walked so as he did touching their present life and conuersation, which is, that they caried and behaued them∣selues in this life as citizens of heauen, setting their affections on the things which are aboue. Whereof the Apostle maketh profession to this end, that hereby the Philippians might be in¦duced to follow him, and such as he was, that seeing their conuersation to be such and so holy in comparison of others▪ they might make their choice of following them, and haue their conuersation such as they heard and law that theirs was. Hence then I obserue what the life and conuersation of God children ought to be in this vale of misery, and valley of teares: we should carry and behaue our selues here as pilgrims here on earth, and hauing our Citie in heauen, as citizens of the heauenly Ierusalem, fixing our faith, hope, and loue there, setling our thoughts, desires, and affections there, hauing our hearts, mindes, and wi••l•• there, and liuing vnder the lawes that are giuen and kept there. This our Apostle sheweth in the first chapter of this Epistle, where he exhorteth the Philip∣pians, saying, Onely let your conuersation be, as it becommeth the Gospell of Christ. Where the Apostle vseth the word whence this word here vsed is deriued: And the exhortation imply∣ing a dutie, it is as much in effect a•• if he had said, that we ought so to walke as citizens of the Saints and of the kingdome of God, holding on in that course which beseemeth the professi∣on of the Gospell. The like exhortation also the Apostle Peter maketh, where he saith, As he which hath called you is holy so be yee holy in all manner of conuersation, because it is written▪ be yee holy, for I am holy Which exhortation likewise implying a dutie, it appeareth that our conuersation should be in all ho∣linesse as becommeth the Saints of God, and citizens of hi•• kingdome. But most plaine to this purpose is that of ou•• Apostle where he saith, If yee be risen with Christ, seeke those things which are aboue, where Christ sitteth at the right hand o•• God: set your affections on the things which are aboue. For in this place the Apostle sheweth most plainely, that if we be risen with Christ by the vertue of his resurrection, then we are in

minde and affection euen while we are in the bodie to ascend vp into heauen, and euen to dwell with him where he is at the right hand of God. And why should it seeme strange vnto any, that euen while we liue here in the bodie we should haue our conuersation in the heauens? Where should the bodie liue but where the head liueth? If then Christ which is our head and our life be in heauen, we also which are the mem∣bers of his bodie should haue our life in heauen where Christ which is our life is? Againe, where should the spouse loue and like to be, but where her welbeloued bridegroome is? Her heart and her soule should be so knit vnto him, as that where he is there should shee be also. Nay our Sauiour himselfe tells vs, that where our treasure is there will our hearts be also. Is then Christ in whom are hid all the treasures of wisdom and know∣ledge, the treasure and ioy of our soules? If he be, then where he is, there will our hearts be also.

In bodie it must needs be that we walke on earth amongst the sonnes of men till our earthly house of this tabernacle be destroyed, and we be clothed with our house from heauen. But here we haue no abiding Citie: In token whereof we read that the holy Patriarchs dwelt in tents, counting themselues onely pilgrims vpon earth, and as guests in an Inne for a night, and looking for a Citie hauing a foundation whose builder and maker is God. Nay what else is here but a vale of misery, and a valley of teares? How are we here assaulted on euery side with the world, the flesh, and the Deuill? How doe the wicked and vngodly of the earth take secret counsell together against vs, saying, come let vs roote them out that they be no more a people, and that their name may be no more had in remembrance? How doe the lust of the flesh, the lust of the eyes, and the pride of life swarme like grashoppers vpon the face of the earth? How manifold are our necessities, infir∣mities, miseries, distresses, perils, crosses, troubles, tentations, afflictions, losses, griefes, and anguishes both in soule and in bodie while we are in the bodie? Euen such and so many that we haue great reason with our Apostle to sigh whiles we are in this tabernacle, and to desire to remoue out of the bodie, and to dwell with the Lord. Seeing then that here we are but pilgrims

and strangers, and haue no abiding Citie; being that here is but a vale of misery, and a valley of teares, we are not here to pitch the resting place of our soules, but liuing here in the bodie we are in heart and sole, in minde and affection to haue our conuersation in heauen. And that so much the rather, be∣cause man that is borne of woman is but of short continuance here on earth, and full of trouble and misery. For wherein should yee haue ioy, or peace, or comfort in the Holy Ghost, nay how should he not be swallowed vp of griefe, and sorrow, and vex∣ation of the spirit, if in soule he should not ascend into heauen and set his affections on the things which are aboue? For thus it is that though our outward man be troubled, yet our inward man is comforted; though in bodie we be afflicted and di∣stressed on euery side, yet in our soules we haue peace and ioy of the Holy Ghost, euen because our conuersation is in heauen, whence it is that we looke not on the things which are seene, but on the things which are not seene. This point might be farther inlarged. But by this it doth appeare that the children of God ought in this life to haue their conuersa∣tion in heauen, walking as citizens with the Saints, and of the houshold of God. Will yee then see for your farther vse and instruction what manner persons yee ought to be in holy con∣uersation and godlinesse, that liuing in the bodie yee may be said to walke as citizens of the heauenly Ierusalem, and to haue your conuersation in heauen?

1. If we will walke in this life as citizens of the heauenly Ierusalem, and approue our selues to haue our conuersation in heauen, we may not warre after the flesh, or suffer our selues to be intangled with the affaires of this life. For these two, to minde earthly things, and to haue the conuersation in heauen, are, as we see in this place, so opposed the one vnto the other, that the one is a plaine note of inordinate walkers, and the other a sure token of our adoption into the sonnes of God to be partakers of the inheritance among the Saints. Whereupon it is that the Apostle plainely protesteth against the one, but cheerefully professeth the other. Though (saith he) we walke in the flesh, yet doe we not warre after the flesh. And againe, No man (saith he) that warreth, he meaneth to God in the spirit,

and therefore the vulgar interpreter puts it into the text, no man that warreth entangleth himselfe with the affaires of this life, because he would please him that hath chosen him to be a souldier. And the like is very vsuall. But see how cheerefully hee pro∣fesseth in this place that his conuersation is in heauen; and in another place, that his house is from heauen; and in other places, that he walkes in the spirit, and mindes those things which are aboue. This one thing then must we care if we will walke as citizens of heauen, that we walke not after the flesh, nor set our affections on the earth, nor suffer our selues to be intan∣gled with the loue of the world. For (as Iohn saith) if any man l••••e the world, or the things that are in the world, the loue of the Father is not in him. We must therefore so vse the world as though we vsed it not: And in no case wee may so set our affections on any thing in this life, that our soule should so cleaue vnto it as the soule of Shechem vnto Dinah the daughter of Iacob: for death will surely follow as it did vpon Shechem.

2. If we will walke in this life as citizens of the heauenly Ierusalem, and approue our selues to haue our conuersation in heauen, we must so wrestle against all tentations, and all as∣saults of the Deuill, that hauing finished all things wee may stand fast. For so shall we indeede walke as citizens of the houshold of God, if our case being as our Apostles was, wee can say with our Apostle, wee are afflicted on euery side, yet are wee not in distresse, in pouerty, but not ouercome of pouerty, we are persecuted, but not forsaken, cast downe, but we perish not. Thus we make a good tryall of our selues, and shew plainely that we walke not as men simply, but as men of God. For it cannot be that we should not be tempted, and assaulted, that we should not haue fightings without, and terrors within, as the Apostle professeth he had. Nay if we be without such corrections, whereof all Gods children are partakers, we are bastards, and no sonnes. But if we at such times shall take vnto vs the whole armour of God, if we shall girde vnto vs the sword of the spirit which is the word of God, as our blessed Sauiour for our example did, we shall be sure to quit our selues like men, and to quench all the fiery darts of the Deuill. It

may be indeede, that after yee haue fled from vs by thus resi∣sting him, he will againe assault vs. And so we see he did with our blessed Sauiour in the place mentioned. He left him not with once or twise, but againe, and againe, and againe hee tempted him. We must then as he did still resist him, and still fight against him with the sword of the spirit. So shall we fight with Michael, and Michael shall fight with vs against the Dra∣gon, and we shall preuaile: for in that he was tempted, he is able, and will also succour them that are tempted. This then must be another care that we must take if we will walke as citizens of heauen, that in all tentations and troubles whatsoeuer we may stand fast: for so shall we be good citizens indeed if whatso∣euer battery be laid against vs still we stand vpon our guard, and hold out euery enemy.

3. If we will walke in this life as citizens of the heauenly Ierusalem, and approue our selues to haue our conuersation in heauen, we must yeeld our selues to be guided and gouer∣ned by the lawes of that Citie, and to liue in all obedience vn∣der those lawes which are giuen and kept there: for euery ci∣tizen is to be gouerned by the lawes of his Citie, and to yeeld all obedience thereunto. As then the Angels in heauen are al∣waies ready to obey & execute his wil, going when he biddeth, and returning when he calleth; so we as dutifull & obedient children should with all willingnes and cheerefulnes apply our selues vnto his sacred will, neuer attempting any thing contrary thereunto. For if when he sets it downe as a law, that we flie that which is euill, and doe that which is good &c, we contrariwise flie that which is good, and follow that which is euill; we are no more citizens, but plaine rebels; we haue no conuersation in heauen, but we plainely fight against heauen, and against God. This then must be a third care that we must take if we will walke as citizens of heauen, that we yeeld our selues to be gouerned by the lawes of that Citie, and liue in all obedience vnder those lawes which the King of heauen hath giuen, and commanded to be kept. Otherwise how can we say that our conuersation is in heauen, if we submit not our selues vnto the lawes, and conforme our liues vnto the will of our father which is in heauen?

4. And lastly, if we will walke in this life as citizens of the heauenly Ierusalem, and approue our selues to haue our con∣uersation in heauen, we must in heart, in minde, and in soule ascend vp thither, our thoughts, our desires, and our affecti∣ons must be setled there, our faith, hope, and loue must be roo∣••ed and grounded there. By faith we must alwaies be look∣ing vnto Christ Iesus the author and finisher of our faith, where he is set at the right hand of the throne of God. In hope we must alwaies waite for that inheritance immortall, and vndefiled, and that fadeth not away, reserued in heauen for vs. In loue we must alwaies be fast tied vnto him who is loue it selfe, whom we haue not seene, and yet loue him, and in whom now, though we see him not, yet doe we beleeue, and reioyce with ioy vnspeakable and glorious. Our affections must alwaies be set on the things which are aboue. Our desires must al¦waies runne on the things that belong vnto our peace. Our thoughts must alwaies be musing of the iudgements of his mouth. Our hearts must alwaies be lift vp vnto the Lord. Our soules must there alwaies repose themselues where true ioyes are to be found. And our minds must alwaies be occu∣pied in the meditation of those ioyes which are prepared to be shewed in the last time. For thus though we be absent in body from the Lord, yet euen whiles we are in the body, we are and dwell with the Lord. And vnlesse we thus be and dwell with the Lord, we cannot say that our conuersation is in heauen, no more then we can say that our hearts cleaue sted∣fastly vnto the Lord, when they are set on riches, and on the pleasures of this life.

Now then that yee see that yee ought to haue our conuersa∣tion in heauen, and likewise how to walke to haue your con∣uersation in heauen, it behooueth you, men and brethren, to looke vnto it whether your conuersation be such as it ought, and whether it be where it ought to be. Looke vnto the earth how yee are minded towards earthly things: looke vnto the tentations of this life how fast yee stand against them: looke vnto the law and will of God how yee conforme your selues vnto it: looke vnto the things which are aboue, how in heart and soule yee are affected toward them, and hereby try whe∣ther

yee can say with the Apostle, our conuersation is in hea¦uen. If thou hast so vsed the things of this life, as that tho•• hast not too too much loued the world, nor the things tha•• are in the world; if thou hast manfully resisted the tentation•• of this life, and ouercome them; if in holy obedience tho•• hast conformed thy life vnto the will of thy God; if being ab∣sent in body from the Lord, thy soule & thine affections haue beene set on the things which are aboue, where true ioyes alone are to be found, what a comfort may it be vnto thy soule to haue such a testimonie that thy life and conuersation hath beene in heauen? O but here will the good soule say, I meane the troubled and afflicted soule: True indeed, I might be comforted if I found it thus with me: but thus it is with me; though I haue not wholly minded earthly things, yet haue I minded them more then I should; though I haue withstood such tentations as haue assaulted me, yet in great weaknesse; though I haue delighted in the law of the Lord, yet haue I often turned out of the way of his commande∣ments; though I haue affected the things which are aboue, yet haue mine affections beene too much diuided betweene the things which are aboue, and the things which are on earth. Well, let not thy soule be troubled nor feare. Doest thou see, and know, and acknowledge thus much? Dauid saith, that he confessed his sinne vnto the Lord, and so he forgaue the punish∣ment of his sinne. Feare not then, but that he who hath ope∣ned thine eyes to see, and thy heart to acknowledge thy weaknesse and imperfection, will pardon this weaknesse and imperfection whatsoeuer it is. Againe, feelest thou some seedes, some beginnings of these things in thee? Who is it that hath sowen, and begun these things in thee? Euen that God that hath said, I will not faile thee nor forsake thee, and therefore will performe that good worke which hee hath begun in thee vntill the day of Iesus Christ, and will cause those holy seedes to bring forth their fruit in due season. Yea comfort thy selfe herein, if it be with thee as thou sayest, that thy conuersation hath beene in heauen. For art thou sor∣rie that thou hast more minded earthly things then thou shouldest? that tentations haue so nighly surprised thee? that

thou hast so often turned aside from the law of thy God? that ••hine heart and affections of thy soule haue beene more diui∣ded twixt heauen and earth then they should? And doest thou de••i••e in thy soule daily more and more to be weyned from ••••••nding earthly things, to be strengthned against tentations, ••o be conformed in thy will vnto Gods will, and to walke with ••hy God with a perfect heart? This also is a sure token that ••hy conuersation is in heauen: for where the perfection of that which should be is wanting, there an holy desire and affe∣ction vnto that which should be is accepted. If therefore in searching out thy heart and thy reines for the triall of these points, thou finde it to be with thee as thou sayest, thou hast great cause of comfort and ioy in the spirit.

But if in triall it appeare that as thou hast liued in the flesh, so thou hast walked after the flesh, neglecting the Law of God, yeelding thy selfe captiue vnto the law of sinne, setting thine affections on the things which are on earth, and neuer minding the things which are aboue, then surely thou art a stranger from the life of God, and the way that thou walkest leadeth vnto hell. Looke therefore well vnto it, and let euery man haue that care of his wayes, that howsoeuer hee liue here in the body, yet in minde and affection he may haue his con∣uersation in heauen. And to this end, weyne your selues daily more and more from the loue & care of these earthly things. He that weepeth through aduersitie, let him be as though hee wept not; he that reioyceth through prosperitie, let him be as though hee reioyced not; hee that buyeth, as though he possessed not; hee that vseth this world, as though he vsed it not: for the fashion of this world goeth away, and all things in the earth are but meere va∣nitie. Take vnto your selues the whole armour of God, wre∣stle harder and harder daily against all tentations and assaults of the Deuill, fight a good fight, stand fast, quit your selues like men, resist the Deuill, and hee will flie from you. Con∣forme your wils daily more and more vnto Gods will, yeeld your selues daily more and more to bee gouerned by his lawes, order your steps so heere in his waies, as hauing right into that City whereof also ye shall haue possession. And though yee liue heere in the flesh, yet ascend in heart, in minde, and

in soule into heauen, let your thoughts, and desires, and affect••¦ons bee setled there, your faith, your hope, and your lou•• let them bee rooted and grounded there. And then among•••• other benefits this shall not be the least, that death shall no•• come hastily vpon you, yea yee shall chearefully thinke vpo•• death, death shall be vnto you an aduantage, and when th•• will of God is, yee shall desire to bee loosed and to bee wit•• Christ, to remoue out of the body, and to dwell with th•• Lord. For what is the cause why wee so feare death, why we•• are so loth to die? Here it is; because in the dayes of our flesh we haue not had our conuersation in heauen. Our minde•• were set vpon earthly things, and therefore we are loth to par•• with them. We neuer fought against any tentation, nay th•• strong man possessed vs in such peace, that wee neuer knew what tentation meant, and therefore wee know not where to liue better then here. We regarded not to submit our selues to the lawes of God to be gouerned by them, and therefore wee shrinke at death for feare of a iudgement. We neuer ascended into heauen in our hearts or soules, wee neuer raised our thoughts, our desires, or our affections so high, wee neuer tasted in our selues any sparkle of those ioyes which are prepa∣red to be shewed in the last time, and therefore wee long not after heauen, but we rather loue to liue here on earth. These are the things (I say) that make vs shrinke at death, and loth to die. Let vs then hearken vnto these words of exhortation, and let vs haue our conuersation in heauen. If we shall, then shall death be welcome vnto vs, and wee shall accept it as the end of our pilgrimage, and as the way to our abiding Citie Ierusalem which is aboue, and vnto Christ which is our life. For the more we ascend while we are in the body, in our soules and spirits, in our meditations and desires, in faith and hope into heauen, the more will wee desire to remoue out of the body, that we may for euer dwell with the Lord, and there∣fore we will the more cheerefully open vnto death when hee knockes at our doores. I heare that the example of this our sister may be a good prouocation to stirre you vp vnto these things: for they that were with her giue her this testimonie, that in this time when the Lord had laid his hand vpon her,

she quickly set apart all minde of earthly things, patiently ••••bmitted her selfe vnto the will of the Lord, willingly set her ••ections on the things which are aboue, and desired nothing more then to heare and thinke of her Lord and God, her Sa∣••iour and Redeemer. I beseech almightie God the Father of our Lord Iesus Christ, that both her examp••e, and the words ••hich ye haue heard this day with your outward eares, may so preua••le with you, that in this life ye may walke as citizens of the heauenly Ierusalem, hauing your conuersation in hea¦••en, weyning your selues from the world, and the things that ••••e in the wor••d, manfully fighting against all tentations and assa••lts of the deuil, conforming your selues in all obedience vnto the lawes of his kingdome, and while ye 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 inheri¦••ance immortall, and vndefiled, which is reserued in heauen for you.

LECTƲRE 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 expe∣ctation of Christ his second comming to saue them. Which also yeelde••h a reason why they haue their conuersation in hea∣••en Our conuersation, saith the Apostle, is in heauen. And why so? From heauen we certainly looke and wait for the appea∣ring of our Lord Iesus Christ, when hee shall come as a swi••••

Iudge against all them that haue made their bellie their Go•• but as our Sauiour to giue vnto vs an inheritance among the•• that are saued: therefore our soule-conuersation is in heaue•• where now Christ is, and whence he shall come in that day t•• saue vs. In that the Apostle saith, from whence, hee noteth th•• place whence Christ his second comming shall be, and conse¦quently the place where now he is according to his humanitie•• for there now he is whence at that day hee shall come, sittin•• now in glory at the right hand of the throne of God in hea∣uen, whence hee shall also come in glory to iudge both th•• quicke and the dead. Againe, in that he saith, from whence als•• 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 o•• his Father, and hauing offered vp himselfe without spot vnto God to take away the sinnes of such his chosen children a•• 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 reue∣renced, 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 S••ui∣our, 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 shou••d

••••ue them and free them from death and corruption, and ••ring them into the full possession of that inheritance pur∣••hased in heauen for them. So that yee see the generall point ••ere spoken of is Christ his second comming in glory: the ••articular points are, the place whence the second comming ••hall be, the patient expectation and waiting of the faithfull ••or the second comming, and the person of him that shall ••ome in this second comming which the faithfull so looke ••or. Now let vs see what notes and obseruations wee may ga∣••her hence, whereof to make some further vse and instruction ••or our selues.

The first thing which I note is the Apostles Christian pro∣••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 loo∣••ed for the comming of the Lord Iesus Christ from heauen, ••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, 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, and with the voice of the Archangell, and with the trumpet of God: and againe where our Sauiour himselfe tels his disciples, 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 appoin∣ted time with power and great glory, so that euery eye shall see him, yea euen they which pierced him thorow, and shall ren∣der 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, i•• euery peece of bread and cup of wine where the sacrament i•• receiued. For doe wee looke that he shall come from heauen the second time with power and great glorie? And shall we•• 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, o•• 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, that the heauens must containe him vntill the time that all things bee restored. And wat else is it but to de∣stroy the nature of a true body, to say that it may bee in di∣uers 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 vn∣to their errour, and trust perfectly that Christ sitteth at the right hand of the throne of the maiestie in heauen, hauing no corporall presence elsewhere, and that from thence hee shall come to render vengeance vnto the wicked, and to be glori∣fied in his Saints.

Secondly, this should teach vs to beware of such mockers as walke after their lusts, and say, Where is the promise of his com∣ming? The holy Ghost hath said it, that he shall come from heauen the second time with power and great glory. And hath hee said it, and shall it not come to passe? It is not for vs to know the times and the seasons which the Father hath put in his owne power. Nay Christ himselfe saith, Of that day and houre when he shall come know th no man, no not the Angels in heauen, but God only. Nay Christ himselfe as he is man knoweth it not. Wee know perfectly, which is enough for vs to know, that the day of the Lord shall come euen as a theefe in the night. Now if the good man of the house knew at what watch the theefe would come, he would surely watch for that time, but would be very secure for other times. It is enough therefore for vs to know that he shall

come. And this, that we know that he shall come, but know not the time when, should exercise our faith and patience, bridle our curiositie, and containe vs in the feare of God, in godlinesse, and in all watchfulnesse at all times, lest hee come vpon vs at vnwares, and finde vs without oile in our lampes, either beating our fellow-seruants, or eating and drinking with the drunken, or running after noisome lusts, and the foolish cares of this life. The Lord is not slacke concerning his pro∣mise, as some men count slacknesse, but is patient towards vs, and would haue all men to come to repentance. Yet a very lit∣tle while, saith the Apostle, and he that shall come will come, and will not tarrie. Beware therefore of such mockers as in scorne and derision say, Where is the promise of his comming? Watch yee and pray continually, that yee may be counted worthy to escape all the things that shall come to passe vpon such moc∣kers, and that ye may stand before the sonne of man.

The third vse which we are to make hereof, and whereat our Apostle especially aimeth, is, that hence we should learne to haue our conuersation in heauen. For doe wee looke that the Sauiour shall come the second time from heauen? Great reason then that wee should haue our conuersation in heauen, that in heart, minde, and soule, wee should ascend thither, that our faith, hope, and loue should be rooted there, that our thoughts, desires, and affections should be settled there. Had Daniel reason to open his windowes towards Ierusalem, and to pray towards it three times a day, because of Gods promise vnto his people when they should pray toward that Temple? And is there not farre greater reason for vs that wee should al∣wayes lift vp our hearts vnto the Lord, and haue our soule-conuersation in heauen, from whence wee doe looke for our blessed Sauiour? The children of light herein may learne a lesson of the children of this world, and of the children of darknesse: for where is the merchants minde but where his goods are, and where he hopes for commoditie? where is the husbandmans heart but on his haruest, and where hee lookes for the fruit of his labours? Where are the affections of the voluptuous or ambitious man set, but where the things are which their soule most desireth? Where else then should the

Christian mans conuersation be but in heauen, from whenc•• we looke for the Sauiour, euen the Lord Iesus Christ? Let v•• not then with Ruben, and Gad, and halfe the Tribe of Ma∣nasseh desire to tarie on this side Iordan without the Land of promise, but let vs go into the heauenly Canaan, and dwe••l there, and walke as Citizens of the heauenly Ierusalem. If we count that we haue our treasure in heauen, let vs also haue our hearts in heauen. Otherwise wee shew plainly that wee haue not our treasure in heauen. For, as our Sauiour tells vs, where our treasure is, there will our hearts be also. There Christ is, thence we looke for the Sauiour, therefore euen while wee are at home in the body, let vs haue our soule-conuersation there in heauen where he dwelleth, and whence wee looke for him.

The second thing which I note is in the person of the A∣postle, and others like vnto himselfe. For here ye see that the Apostle in behalfe of himselfe, and such others as walked so as he did professeth that they looked for the Sauiour, euen the Lord Iesus Christ, which their expectation plainly argued the feruent desire, and earnest longing which they had for the appearing of Christ the second time vnto saluation. Whence I obserue the gladsome expectation of the faithfull children of God for the second comming of Christ, when hee shall come in the cloudes of heauen to iudge both the quicke and the dead. They looke and waite for it, their soules long after it, and with lift vp hearts and voices they crie, and say, How long Lord holy, and true, come Lord Iesus, come quickly. It is said in the Epistle to the Romanes that the feruent desire of the creature waiteth when the sonnes of God shall be reuealed. The word signifieth an earnest waiting of the creature, such as is the waiting of them that are set in a watch-tower to de∣scrie, when the sonnes of God shall be reuealed; i. when it shall be manifestly knowne, not onely vnto themselues by faith, but vnto men and Angels that they are the sonnes of God. For, as Iohn speaketh, Now we are the sonnes of God, but yet it doth not appeare what we shall be; and we know that when hee shall appeare, we shall be like him: for we shall see him as he is. And, as our Apostle speaketh, when Christ which is our life appeareth

then shall we also appeare with him in glory. For then shall hee change our vile body that it may be fashioned like vnto his glorious body. So that the time for which the creature wai∣teth is the second comming of Christ. Doth then the crea∣ture, euen the heauen and the earth which God created in the beginning waite with such a feruent desire that they sit as it were in a watch-tower continually beholding when Christ shall appeare the second time vnto saluation? How great then and gladsome may we imagine the expectation of the faith∣full children of God to be for the second comming of Christ, when they shall not onely be renued, as the creature, but haue a full complement of euerlasting blessednesse? And therefore the Apostle addeth, and not onely the creature, but we also, yea we much more which haue receiued the first fruits of the spirit, euen we doe sigh in our selues waiting for the adoption, euen the redempti∣on of our body; i. waiting for the consummation of our adop∣tion and redemption, when we shall fully possesse our inheri∣tance with the Saints in heauen. This the Apostle commen∣ded in the Corinthians that they waited for the appearing of our Lord Iesus Christ. And likewise in the Thessalonians that they looked for the sonne of the liuing and true God from heauen. And this is a thing which should be commended in vs all. For the grace of God which bringeth saluation vnto all men hath appeared, and teacheth vs that wee should denie vngodli∣nesse, &c. looking for the blessed hope and appearing of the glory of the almightie God, and of our Sauiour Iesus Christ. Againe, we, I say, much more, because the creature onely waiteth that it may not afterwards be subiect vnto corruption, or vanitie, but the faithfull that they may also iudge the wicked, and reigne with him for euer and euer. Neither onely doth this comparison with the expectation of the creature, shew what the expectation of the faithfull is for the second comming of Christ; but much more will it appeare if wee shall compare it with the long wished, & most desired first comming of Christ in the flesh to destroy sinne in the flesh. Wee read how great∣ly the Patriarches, and Prophets, and holy Saints of God in the old Testament desired, and longed for that seede of the woman, that starre of Iacob, that Prince of peace, that righ∣teous

branch, that Emmanuel. Our blessed Sauiour himselfe testifieth of Abraham that hee reioyced to see his day, i the time wherein he came in the similitude of sinnefull flesh, and he saw it saith he, namely with the eye of faith, and was glad And in another place he tells his Disciples that many Prophets, and Kings had desired to see those things which they saw and had not seene them, to heare those things which they heard and had not heard them. And that good old Simeon notably expressed his great desire which he had to see Christ in the flesh, when tak∣ing him in his armes he praised God and said, Lord now lettest thou thy seruant depart in peace according to thy word: for mine eies haue seene thy saluation &c. Was his first comming so much expected and desired by them then, and shall we thinke that his second comming is not much more desired by the faith∣full now? It was ioyful no doubt to see him come in the flesh; but shall it not be much more ioyfull to see him come in glo∣rie? It was ioyfull to the shepheards, and to the wise-men of the East to see the babe with Mary his mother, and Ioseph: but shall it not be much more ioyfull to see him attended vpon with tenne thousands of Saints and Angels? Ioyfull, to haue the earnest of our saluation; but shall not the inheritance of it be much more ioyfull? Ioyfull, to haue the sting of death, and the victorie of the graue taken away; but shall not the vtter exemption from death and corruption bee much more ioyfull? Then shall the sheepe be gathered into the fold neuer to be in danger of the wolfe, or of wandering: then shall the corne be gathered into the barne neuer to be shaken with the winde, or mingled with the chaffe againe: then shall there be a perpetuall Sabboth and no worke day after it; an euerlast∣ing Iubile when all bondage shall cease: then shall all teares be wiped from all eies, no more sorrow, nor crying, nor paine shall be, but peace, and gladnesse, and ioy, such as eye hath not seene, nor e••re heard, nor hath entred into the heart of man. This is the expectation of the faithfull, which maketh them to looke and long for the blessed appearing of our Lord Iesus Christ. And now see the reason why the faithfull looke and long for the appearing of our Lord Iesus Christ. Now they are pilgrimes, then they shall come to an abiding citie:

now they are compassed with sorrowes, then shall all teares be wiped from their eies: now they are in continuall fight, then shall euery enemie be subdued vnto them: now they are absent in body from Christ, then shall they follow the Lambe whethersoeuer he goeth: now they know, and loue, and be∣lieue in part, then that which is in part shall be abolished: now they walke by faith, then shall they walke before the throne, and before the Lambe for euermore: then shall be the day of their glorification, the day of their redemption, the day of their saluation, the day of their absolute consumma∣tion of all blessednes. This is the cause why their mindes are euer running, their thoughts euer musing, their eies euer look∣ing, their soules euer longing after the second comming of Christ Iesus in glorie. And for this cause they euen reach af∣ter it, crying with the soules vnder the altar, How long Lord, holy, and true.

But as for the wicked and vngodly of the earth it is not so with them. They doe feare and tremble at the remembrance of it. If they do but heare of it their countenance is changed, their thoughts are troubled, so that the ioynts of their loynes are loosed, and their knees smite one against another, as wee read of Belshazzar, when he saw the palme of the hand that wrote vpon the wall. Yea so farre are they from looking and longing after that day, that either they wish it might not be at all, or else that it might be deferred. And no maruell. For then shall the Lord come as a swift iudge against them, in flaming fire, rendring vengeance vnto them which shall bee punished with euerlasting perdition from the presence of the Lord, and from the glory of his power: then shall the wrath of the Lord so fiercely persecute them that they shall crie vn∣to the mountaines and rockes, fall on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe, for the great day of his wrath is come, and who may stand? then shall they heare that fearefull sen∣tence pronounced against them, depart from me ye cursed into euerlasting fire, which is prepared for the Deuill and his Angells: and then shall they be cast into the lake of fire and brimstone where they shall be tormented euen day and night for euer∣more,

not for 1000. or 100000. yeare, but for euermore. This is the cause why they feare and tremble at euery menti∣on of that day: and for this cause they wish they might neuer see it.

Examine then your selues, men and brethren, how yee stand affected towards the appearing of our Lord Iesus Christ at that day, whether ye looke and long for it, or yee tremble and feare at the mention of it. Blessed are all they that waite for the Lord, saith the Prophet, for vnto them that looke for him shall he appeare, as saith the Apostle, the second time vnto saluation. Is the message then of Christ his second comming gladsome vnto you? Is the remembrance of it ioyfull vnto you? It is a sure token vnto you that ye belong vnto Christ Iesus, and it is a notable fruite and effect of your faith and hope in Christ Iesus. It may be that some of you looking more vpon your selues and your owne sinnes then vpon Christ and the bowels of his mercies, and being more sharpe and seuere toward your selues then quick-sighted to looke toward Christ Iesus, may feele some appalling in your selues, or at least not that cheere∣fulnesse in expectation that should be. But let not your harts be troubled nor feare. Ye looke not only vpon your sinnes, or so on Christ as only a seuere iudge, and so despaire in your selues, and vtterly abhorre his comming, but yee looke for him, though not without hope, yet without that cheerefulnes which ye ought. In this weaknesse the Lord will perfit his praise, and vnto these beginnings hee will giue a good issue. Only let my counsell be acceptable vnto you: turne away your eies from your selues, and cast them vpon Christ Iesus. He shall be your iudge that is your Sauiour. He hath bidde you looke vp, and lift vp your heads, for your redemption draweth neere: And he hath said it, that hee that belieueth in him hath euerlasting life, and shall not come into condemnation, but hath passed from death vnto life. Waite therefore patiently and cheerefully for the Lord for the grace of God which bringeth sal∣uation to all &c.

The third and last thing which heere I note, is in the per∣son of him whom the Apostle saith that they looke for from hea∣uen, which is the Lord Iesus Christ the Sauiour. Wherein I ob∣serue

a reason both why wee should walke in this like as citi∣zens of the heauenly Ierusalem, hauing our conuersation in heauen, and why wee should looke and long for the second comming vnto iudgement. For why should it seeme strange vnto any man that liuing here in the body wee should haue our soule-conuersation in heauen? Is not our Lord and King mightie in power to saue and defend vs, and to reuenge vs of our enemies in heauen? Is not our Iesus, who not by the workes of righteousnesse which we had done, but according to his mercie hath saued vs by the washing of the new birth, and the renuing of the holy Ghost, in heauen? Is not our Christ the Mediator of the new Testament, that hath recon∣ciled vs vnto God, maketh continuall intercession for vs, and teacheth vs outwardly by his word, and inwardly by his spi∣rit, in heauen? Is not our Sauiour who in that day shall make vp the full complement of our saluation, in heauen? where then should our conuersation be but in heauen? where should the body be, but where the head is? where should the spouse be, but where the bridegroome is? not one of vs all but we are stung with fierie Serpents, cursed sinnes, and noysome lusts which fight against the soule. If wee will be healed and liue we must looke vp vnto the brasen Serpent lift vp for that pur∣pose. In heauen is our brasen Serpent euen the Lord Iesus Christ. We must therefore while we are in the body lift vp our eies vnto him, and haue our soule-conuersation in heauen, if now we will be healed of our infirmities, and if when we re∣moue out of the body we will dwell with the Lord. And as this should bee a sufficient reason to moue vs to haue our whole conuersation in heauen, so should it also moue vs to looke and long for the second comming vnto iudgement. For shall our Lord and King come, which shall tread downe ••he Deuill and all enemies vnder his feete, and leading capti∣uitie captiue shall make vs to triumph in the heauenly places? Shall our Iesus come then to be our iudge that first came to saue his people from their sinnes? Shall our Christ come, that offered himselfe vpon the crosse for vs, and opened his fathers will vnto vs? Shall our Sauiour come to saue vs from death and corruption by glory, which first saued vs from sinne and

condemnation by grace? What cause then haue wee to hear∣ken vnto the counsell of Iames, exhorting to bee patient vn∣to the comming of the Lord, yea what cause to crie with the soules vnder the Altar, How long Lord, holy, and true, dost thou not iudge and auenge our bloud on them that dwell on the earth? Yea to crie with Iohn, Come Lord Iesus, come quickely. Vnto this which hath beene taught the example of our bro∣ther lying here before vs may, as I heare, be a good prouocati∣on. My selfe knew him not, and therefore I can say the lesse of him. But by the report of them that knew him hee was very studious, and for his time had profited well in the know∣ledge of such Arts as he applied himselfe vnto. He was also, as I heare, religiously affected, and godly minded, hauing in good measure while hee was in the body his conuersation in heauen. And in the time of his sicknesse willingly submit∣ted himselfe vnto the will of his God, as one that looked for the blessed hope, and appearing of the Sauiour, euen the Lord Iesus Christ in whom his soule reioyced, and in the me∣rits of whose death and passion his heart was comforted. The Lord grant that wee may all liue in his feare, and die in his fauour.

LECTƲRE LXXIII.

PHILIP. 3. Vers. 2••.

Who shall change our vile body that it may be fashio∣ned like vnto his glorious body according to the working &c.

IT remaineth now that wee proceede vnto the third and last branch, where the Apo∣stle in the behalfe of himselfe, and such others as walked as he did, maketh Chri∣stian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ Iesus, set downe in these words, who shall change &c. They had their conuersation in heauen, looking for the Sauiour from heauen, euen the Lord Iesus Christ; and from heauen they looked for the Lord Iesus Christ, knowing that then hee should change their vile bodies and make them like vnto his glo∣rious body &c.

The generall point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ. The particular circumstances which here the Apostle noteth are these, 1. who shall glorifie vs, namely the Lord Iesus Christ who shall change &c. 2. What he shall glorifie in vs, namely our bodies whose soule-conuersation hath beene in heauen. 3. the condition of our bodies what now they are, namely bodies of vilenesse, basenesse, and abiectnesse, i. Vile, base, and abiect bodies, subiect to corruption, sinne, and all kinde of vanitie. 4. The time when he shall glorifie our vile bodies, namely in that day when he shall come in the cloudes of heauen to iudge both the quick and the dead, which I note out of this that he saith, who shall change, to wit in that day when he shall come from whence they looke for him. 5. The manner how he shall then glorifie our vile bodies, namely not by changing the sub∣stance

of our bodies, in the forme, or feature, or lineaments, or mem∣bers of them, but by changing our vile bodies, .i. our bodie•• which were created of God holy and good, but are now de••••∣led with our vilenesse, by changing these vile bodies, and fa∣shioning them in qualitie like vnto his owne glorious body, so that of mortall they become immotall, of corruptible in∣corruptible, of naturall spirituall, of weake glorious. 6. And lastly, the meanes whereby he shall thus glorifie our vile bo∣dies, namely by that diuine power, and effectuall working whereby he raised his owne body from the graue, and where∣by he is able to doe what he will, euen to subdue all things vnto himselfe. These be the particular circumstances of this third branch of the Apostles reason. Which noting of them in this sort that we haue done, may serue also for the explica∣tion and opening of the meaning of these words. Let vs now therefore see what profitable notes we may gather hence for our farther vse and instruction.

The first thing which I note is, who it is that shall change our vile bodies that they may be fashioned like vnto his glo∣rious bodie: which is, the Lord Iesus Christ. The obserua∣tion then hence is, that after we haue slept in the dust Christ Iesus shall raise vs againe by his power, and make our vile bo∣dies like to his glorious body. He it is that being one God with the Father from before all beginnings in the beginning of time created vs, formed vs, and made vs, and breathed in∣to vs the breath of life, and made vs liuing soules. All things (saith Iohn) was made by it, namely by the incarnate word of God, by the euerlasting Sonne of the Father, and without it was made nothing that was made. And the Apostle saith, that by the Sonne of God were all things created which are in heauen and in earth, things visible and invisible: by him (I say) not onely as an instrument, but as an efficient cause: For (as the Apostle saith) of him, and through him, and for him are all things. He likewise it is that in the fulnesse of time came into the world to redeeme them which were vnder the law, and to saue his people from their sinnes. When the fullnesse of time was come, (saith the Apostle) God sent forth his Sonne made of a woman, and made vnder the law, that he might redeeme them which were

vnder the law. And againe, This is a true saying, and by all meanes worthy to be receiued, that Iesus Christ came into the world to saue sinners. And therefore was his name called Iesus, be∣cause he should saue his people from their sinnes. He also it is that in the end of times shall raise our bodies out of the dust, and make them like vnto his glorious body. For the houre shall come, (saith Iohn) in the which all that are in the graues shall heare his voice; and they shall come forth that haue done good vnto the resurrection of life, but they that haue done euill vnto the resurre∣ction of condemnation. And in the chapter following, Whoso∣euer eateth my flesh, saith Christ, and drinketh my bloud, hath eter∣nall life, and I will raise him vp at the last day. And our Apostle in this place, from heauen we looke for the Sauiour, euen the Lord Iesus Christ, who shall change our vile body &c. So that he that in the beginning of time created vs and made vs, and in the fullnesse of time redeemed and saued vs, shall also in the end of time, raise vs vp out of the dust of death, and glorifie vs with himselfe. Whereof also he gaue vs a sure testimonie when he raised vp himselfe from the dead no more to returne vnto the graue: And therefore the Apostle saith, He which hath raised vp the Lord Iesus shall raise vs vp also by Iesus, and set vs with the Saints.

Let this then serue to confirme and strengthen vs in the point of our resurrection and glorification. Christ Iesus hath taken it vpon him that he will raise vs vp at the last day, and glorifie vs with himselfe. Let vs then lie downe in peace, and commit that to him, and he shall bring it to passe. For is the glory and strength of Israel as a man that he should lie? Hath he said it, and shall it not be done? Let the Sadduces denie the resurrection: let the Philosophers and disputers of Athens mocke at Paul when they heare him preach the resurrection: let the profane Atheist scoffe and iest at the resurrection of the dead, and their glorification with the Saints, yet let vs with Martha know that our brethren and we shall rise at the last day. He that raised the Rulers daughter from death to life in the house: he that raised the widowes sonne from death vnto life, as they were carying him out to be buried: he that raised vp Lazarus from death vnto life, hauing laid foure daies in

the graue, shall also raise vs vp, and shall change our vile body that it may be fashioned like vnto his glorious body. Let vs therefore hold fast this hope vnto the end without wauering, and let vs lay this vpon Christ Iesus, who will surely doe it, and will not faile.

The second thing which I note is, the time when Christ shall change our vile bodies, and make them like vnto his glo∣rious body. The time is in that day when the faithfull looke that he shall come in the clouds of heauen to iudge both the quicke and the dead. Which I gather from this that he faith, who shall change &c, ioyned with that he had said before, from whence also we looke &c. For the meaning is, that from heauen they looke for the second comming of Christ, who then in his second comming shall change &c. The obseruation then hence is, that in the last day, when Christ shall come in the clouds of heauen to iudge the quicke and the dead, then shall he raise vp the bodies of them that haue slept in the dust, and glorifie them with his owne selfe. Which point of the time of our second resurrection, and glorification of our bodies, the Holy Ghost often precisely noteth: as where it is said, The houre shall come in the which all that are in the graues shall heare his voice &c: and againe, where Christ saith, I will raise him vp at the last day: and againe, where the Apostle saith, that they that are of Christ, at his comming shall rise againe: and againe where he saith, we shall not all sleepe, but we shall all be changed, in a moment, in the twinkling of an eye at the last trumpet. All which places plainely shew the time of the resurrection, and of the glorification of our bodies to be in the last day at the second comming of Christ vnto iudgment. In the meane time they shall sleepe in the dust, and make their beds in the graue, they shall say to corruption, thou art my father, and to the worme, thou art my mother, and my sister.

This should teach vs patiently with the faithfull children of God to waite and looke for the second comming of Christ Iesus, yea euen to long and reach after it, because then these crackt and fraile vessels shall be in better case then now they be. Now they are vile, and rotten, and naught, but then shall they be changed & made like vnto Christ his glorious body;

and then shall they be vnited to the soules to receiue that bles∣sed inheritance which God the Father of old hath prepared, God the Sonne of late hath purchased, and God the Holy Ghost doth daily seale in the hearts of Gods children. That is the time for our full deliuerance, our full redemption when al things shall be subdued vnder him. And till that time after that death once destroy these bodies, the graue shall be our house, and we shall make our bed in the darke.

The third thing which here I note is, what it is that Christ in that day shall raise vp againe, and glorifie, namely our vile body. Whence my first obseruation is, that since sinne en∣tred into the world, and death by sinne, such is the condition of our bodies here that they be vile, subiect to all infirmities, miseries, mortalitie, corruption, and all kinde of vanity. The experience whereof is so common, and so well knowne vnto vs all, that it shall not be needfull to proue it vnto any of vs How many aches, infirmities, diseases are we troubled withall in our bodies? What wounds, and swellings, and sores full of all manner of corruption are our bodies subiect vnto? What labours, what perils, what watchings, fastings, cold, na∣kednesse, imprisonments, how many kinds of death are they subiect vnto? How soone are they cut downe like grasse? How soone doe they wither as the greene herbe? How soone doe they returne vnto the dust whence they first came? Or what priuiledge here haue the bodies of them that come of noble houses, of honourable parents, of the bloud royall? None at all, but their bodies are as vile, as here the Apostle meaneth, as subiect to diseases, as needing all helps for health, is vnable to endure labour, heat, cold, hunger, thirst, as vn∣able to want sleepe, rest, foode, apparell, as soone cut downe by the hand of death, as soone deuoured by the wormes, as soone turned vnto the dust as the bodies of other men. And therefore our bodies without exception in the holy scriptures are called and likened vnto grasse, the flower of the field, to earthen vessels, to earthly houses, to tabernacles, to dust and ••athe, &c. All flesh is as grasse, and all the glory of man is as the flower of grasse: the grasse withereth, and the flower falleth away. Yea looke what Iobs bodie was that all our bodies are,

if the Lord shall lay his hands vpon them: Yea this shall be the state of our bodies to be thus vile, as the Apostle speak∣eth, till they bee changed, and made like vnto his glorious body.

This should teach vs to plucke downe our sailes, and to abate the great daintinesse of our bodies whereunto we are growne. Such silks and veluets, such ruffes and lawnes, such frizling and painting, such chaines, bracelets, and rings, as now commonly we vse, what else is it, but to cloth and adorne proud rottennesse? Such choice of meats, daintinesse of fare, variety of dishes, as in this heauy time of dearth and famine is some where vsed, what else is it but to feede the neuer sa∣tisfied belly? Nay are not some growne so nice that they may not suffer the winde to blow vpon them, nor the sunne to shine vpon them? Is it not for some so hot in summer, and againe so cold in winter, that they can finde no time to come to heare euen the holy word of God? And what else is it that we doe thus cherish but a vile body, subiect to all kinde of va∣nity? The beginning whereof what is it but earth? the being whereof what is it but as from the earth? the end whereof what is it but to the earth? And yet what curiositie in clo∣thing, and what daintinesse in feeding this vile body? An al∣lowance there is, and meete there should be, that according to each mans degree there be both costlinesse in clothing, and daintinesse in feeding. But in each degree there is such ex∣cesse of decencie, as that it may be thought that no degree considereth what a vile body it is that they cherish. How much better were it that we should consider our selues, and that we should moderate our selues in these things each man accord∣ing to his degree? Let vs therefore whether we eat, or drinke, or cloth our selues, remember that the bodies which we cherish are but vile bodies, dust and ashes, euen very rottennesse, and subiect to all kinde of vanity.

My second obseruation hence is, that Christ in the last day shall change our bodies not our soules, and raise vp our bodies not our soules. For our soules in their very deliuerance from the contagion of our bodies are purged and cleansed from euery spot of sinne, and immediatly translated into hea∣uen,

and there abide till the last iudgement. They die not, nor sleepe, nor wander vp and downe, as some doe foolishly imagine, but being spirituall substances they liue and abide for euer, aswell out of the body, as in the body. Which ap∣peare as by the soules of the rich man and Lazarus, the one of which had immediatly ioy in Abrahams bosome, the other suffered woe and torments in hell immediatly; so doth it also appeare by that vision of Iohn, where he saw the soules vnder the Altar &c: for there the present state wherein they are af∣ter their departure out of their bodies vntill the last iudgment is described, namely that they are vnder the Altar, .i. that they remaine continually vnder the hand of our Lord Iesus, and that they be in ioyfull rest vnder his custody and protection. Our soules then are not changed or raised vp in the last day, but our bodies; euen as we make confession in our Creede, when we beleeue the resurrection of the body: For therein we confesse that we beleeue that in that day when the Lord shall descend from heauen with a shoute, and with the voice of the Archangell, and with the trumpet of God, he shall raise againe these selfe-same bodies out of the dust of death, and vnite them vnto our soules, that in soule and body wee may liue for euer with him in heauen in the perfect state of bles∣sednesse.

Yea but doth not the Preacher say, that the condition of the children of men, and the condition of beasts are euen as one condition vnto them? If then there be no resurrection of the bodies of beasts after this life, how doe we say that there is any resurrection of the bodies of men? The meaning of the Preacher is, that man is not able by reason and iudgment to put a difference betweene the dying of man and beast, as by his eye to iudge otherwise of a man being dead, then of a beast being dead. But neither he there speakes of mans estate after death, neither what we know by the word of God touch∣ing the condition of man and of beast. For thence we know that the spirit of man ascendeth vpward when it leaueth the body, and that the spirit of the beast descendeth downeward to the earth; and that the body of the beast sleepeth for euer in the dust, but the body of man shall be raised vp at the last

day vnto life euerlasting in the heauens How then doth the Apostle say, that flesh and bloud cannot inherit the kingdome of God? There the meaning of the Apostle is, that the naturall body as it is now subiect to sinne and corruption cannot inhe∣rit the kingdome of God, vntill it be glorified, forasmuch as none vncleane thing entreth into it. This therefore is it that we teach, Christ shall raise vp our vile bodies in the last day, and make them like vnto his glorious body, and so possesse vs in soule and body of that kingdome prepared for vs from before all beginnings.

Here then is a notable comfort for all Gods children, that not onely our soules after this life ended shall goe vnto God that gaue them, but our bodies likewise in the last day shall be raised vp againe, and be made like vnto Christ his glorious body, that our soules and bodies being vnited together wee may liue for euer with him in his kingdome of glory. For hereupon thus we may resolue with our selues: What though I be afflicted and tormented? What though my miseries be as many and grieuous as Iobs were? What though I bee racked, torne in peeces with wilde horses, my body cast to the birds of the aire, to the beast of the land, or to the fishes in the sea? I know that after this life ended there will follow a ioyfull resurrection. Thus Iob comforted himselfe amidst all his extremities, saying, I know that my Redeemer liueth, and that he shall stand the last on the earth; and though after my skin wormes destroy this body, yet shall I see God in my flesh, whom I my selfe shall see, and mine eyes shall behold, and none other for me, though my reines be consumed within me. And so we read that the Saints of God mentioned to the Hebrues comforted themselus: For when they were racked and tormented they would not be deliuered: and why? because they looked for a better resurrection. Whatsoeuer therefore trouble, affli∣ction, aduersitie, misery, death doe befall vs or our friends, let vs comfort our selues in this that there shall be an end of all troubles when all teares shall be wiped from our eyes, and that there shall be a ioyfull resurrection in the last day, and glorification of our mortall bodies.

My third obseruation hence is, that the resurrection of bo∣dies

vnto glorification is only of them whose soule-conuersa∣tion in this life is in heauen. For albeit in the resurrection not only the sheepe, but the goats, not only they that haue done good, but they that haue done euill shall rise againe with their bodies, yet the one only vnto euerlasting ioy and glory, the other vnto euerlasting woe and miserie. So saith Iohn, They shall come forth that haue done good vnto the resurrection of life, and they that haue done euill vnto the resurrection of condemnation. The same also is most plaine by that separation of the sheepe from the goats in the last day, where it is said, that the one shall stand at his right hand, the other at his left; that the por∣tion of the one shall be with the Saints of God in heauen, the portion of the other with the deuill and his Angels in hell; that the one shall goe into life eternall, the other into euer∣lasting paine.

Whereof we are to make this vse, that if we will haue our part in the second resurrection after this life vnto glory, wee must also haue our part in the first resurrection in this life vn∣to grace. In this life wee must rise from the death of sinne vn∣to the life of God in righteousnesse and true holinesse, if in that day wee will rise from the power of the graue vnto life euerlasting and blessednesse in the heauens. For blessed and holy is he, yea only blessed and holy is he that hath his part in the first resurrection: for on such the second death hath no power. Let vs therefore follow the counsell of Peter, let vs amend our liues, and turne vnto the Lord, that our sinnes may be done away when the time of refreshing shall come from the presence of the Lord. Let vs in this life grow vp in grace, that in that day we may rise vp in glory. Thus much of the third point, viz. what Christ in that day shall raise and glorifie.

The fourth thing which I note, is touching the manner how Christ shall in that day glorifie our vile bodies, namely by changing not the substance of our bodies, but by changing our vile bodies and fashioning them in qualitie like vnto Christ his glorious body. Whence I obserue what shall be the glorified bodies of the Saints of God wherein at the hearing of his voice, and the sound of the trumpet they shall rise in that day. And this it is: Our corruptible bodies shall be rai∣sed

vp in incorruption, our mortall bodies shall be raised vp in immortalitie, our bodies which were vile carcases shall be rai∣sed vp in glory, our bodies which were weake shall be raised vp in power, our bodies which were naturall, needing foode, raiment, rest, sleepe, physicke, and the like, shall be raised vp spirituall, needing none of these things, but being as the An∣gels of God exempt from all wants and infirmities of this life. Our bodies in substance, in figure, in lineaments, and in mem∣bers shall be the selfe-same that they were in this life, inasmuch as in these there was no change by the sinne of our first pa∣rents: but in such vile qualities as by sinne they were poisoned and infected with, they shall so be changed as hath beene said. And this is the glorification of our bodies in that day. He that shall come to be glorified in his Saints, shall thus change the vilenesse of our bodies, and fashion them like vnto his owne glorious body. Of this glorification Daniel speaketh, where he saith, that they that be wise shall shine as the brightnesse of the firmament, and they that turne many vnto righteousnesse shall shine as the starres for euer and euer. And a glimpse of it Peter, Iames and Iohn saw when Christ was transfigured in the mount be∣fore them. And the Apostle at large shewes the whole manner of it to the Corinthians.

First then hence wee learne that the body of Christ is not so deified or glorified, as that the essentiall properties of God are communicated to it, as to be omnipotent, infinite, present euery where, &c. For this being true, that our bodies shall be made like vnto his glorious body, then our bodies also should then be omnipote••••, infinite, euery where, &c. which no man will say. They erre therefore that maintaine the body of Christ to be really present euery where.

Secondly, hence we may learne not to be dismaied at what∣soeuer sicknesse, danger, or death. It may be that thus our bodies may be turned into the graue, and that death haue there dominion ouer vs for a season: but in the last day our bodies shall be taken out of the power of death, and made like vnto Christ his glorious body.

Thirdly, hence we may receiue great comfort that we haue such a Sauiour as will thus change our vile bodies, and make

them like vnto his glorious body. Hee will be a perfect Saui∣our, and therefore as he receiues our soules at their depar∣••ure out of our bodies, to keepe them safe vnder his custodie ••and protection, so will hee also in the last day change our vile ••odies, and make them like vnto his glorious body, that so he may be a perfect Sauiour both of our soules and bodies.

The fift and last thing which from these words I note, is ••ouching the meanes whereby Christ in that day shall glorifie ••ur vile bodies. For here is the doubt which the carnall man ••akes. He cannot see nor conceiue how the bodies which are ••urned into dust and ashes, which haue beene some torne in ••eeces by the beasts of the land, some deuoured by the fishes of the sea, some eaten vp by the fowles of the aire, how they ••he same in substance should possibly be raised vp againe and ••lorified. To meet then with this, my obseruation hence is, ••hat Christ by that diuine power and effectuall working ••hereby hee raised vp his owne body from the graue, and ••hereby hee is able to doe what hee will, euen to subdue all ••hings to himselfe, shall raise our bodies in that day, euen the ••el••e same in substance that wee laid downe, and shall glorifie ••hem. Christ he is the first-fruits of them that sleepe, and by ••is resurrection he hath sanctified all the elect thereunto: and 〈◊〉〈◊〉 according to the working of his mighty power hee raised ••imselfe from the dead, so by the same working of his migh∣••ie power shall he also raise vs vp. It may be that this may ••eeme impossible with men: but the things that are impossible ••ith men are possible with God. And why should it seeme so im∣••ossible? Can the potter make a new vessell of the same lumpe 〈◊〉〈◊〉 clay if the first fashion did dislike him? and is not God ••uch more able out of our dust to raise againe our dead bo∣••••es? Can the Goldsmith by his Art sunder diuers metals ••ne from another, or the Alchymist draw one metall out of ••••other? and is not God much more able to distinguish the ••ust of mens bodies from the dust of beasts, and the dust of ••ne mans body from another, and to draw out our bodies ••o•• whencesoeuer they lie? Was God able in the beginning 〈◊〉〈◊〉 create all things of nothing, and is hee not much more able 〈◊〉〈◊〉 make euery mans body at the resurrection of his owne

matter? Againe, shall napkins be brought from Pauls body, and diseases depart from them? shall the shadow of Peter helpe the weake and sicke? shall Elizeus his bones giue life to a dead corpes cast into his graue? and shall not Christ much more by his diuine power change these vile bodies, and make them like vnto his glorious body? Hee that doubteth of his power, shall be drencht vp of his maiestie. Take this one proofe further from our daily experience. At night wee lie downe and sleepe, and in the morning wee wake and rise vp againe. Our death what else is it but as a sleepe, and our resur∣rection what else but as it were an awaking againe? And as in the one it is, so in the other the mighty power of God shall be seene, when by his power hee shall raise vs vp out of the sleepe of death, and glorifie vs with himselfe in the kingdome of hi•• Father.

This then may serue vs to meet with all doubts against this point of the resurrection and glorification of our mortall and vile bodies. He which is willing hath also power to doe it, and by his power hee shall raise vs vp in the last day, and shall change our vile bodies, that they may be fashioned like vnto his glorious body. We are not therefore to doubt of it, lest so wee also denie his power; but rather wee are to comfort o•••• selues in this, that he who by his power is able to subdue all things vnto himselfe, will also by his power raise vp our bodies in the last day, and will change our vile bodies, that they may be fashioned like vnto his glorious body.

Laus omnis soli Deo.

Notes

• Phil. 1.12.14.
• 1 Tim. 3.16.
• Mat. 12.34. Ioh. 8.44.
• Luc. 11 40.42.43. &c.
• Galat. 3.1.3.
• Iam. 5.1.2.3.4.5.6.
• Eccles. 3.1.3.
• 1 Reg. 19.12. Num. 16.32. Leuit. 10.2.
• Phil. 4 4.
• 2 Cor. 10.17 Jer. 9 24. 1 Th. 5.16.
• Esa. 22.12.13.
• Amos 6.3.4.
• 5.6.
• Luk. 6.25.
• Luk. 12.18.19.
• Pro. 15.21.
• I••b 20.5.
• Wisd. 5.3.
• 4.
• 5.
• Ioh. 15.11.
• Rom. 5 3.
• I••hn 6.67 68.
• Esay 28.10
• I••r. 11.7.8.
• 35.15.
• 2 Pet. 1.12.
• Num. 11.5.
• Num. 11.6.
• 1 Sa. 16.9.
• Esay 56.11
• Act. 15.1.
• Act. 17.11.
• Gal. 1.9.
• Rom. 1.2.
• 1 Thes. 5.21
• 1 Ioh. 4.1.
• Gal. 3.1.
• Ier. 23.16.
• Esa. 8.20.
• Ioh. 5.39.
• 2 Ioh. 10.
• Act. 20.28 29.31.
• Mar. 8.15.
• 2 Tim. 3.6.
• Math. 23.15.
• 2 Pet. 2.12
• Rom. 16.18
• 2 Pet. 2.14 3.
• Esa 56.11.
• ••p••. 2.10.
• 8.9.
• Gal. 5.4.
• Mat. 13.28 Mar 7 7.
• Rom. 16.17
• 1 Cor. 1.11.
• 2 P••t 2.18 Matt. 24 5
• Rom. 2.28.29.
• Gen. 17.11.
• Deut. 30.6.
• Rom. 2.28.
• Gal. 5.2.
• Esa. 5.7.
• Rom. 12.3.
• Eph. 4.29.
• Gen. 17.13. Ex. 12.14.31.16.
• Act. 15.1.28.
• Gal. 5.2.
• 4.
• Gal. 5.6.6.15.
• Rom. 4.11.
• Gal. 5.3.
• Gal. 2.4.4.4.5.
• Esay 1.11.
• 13.
• Amos 5.21
• Amos 5.22
• 1 Sa. 15.22
• Hos. 6.6.
• Tit. 3.5.
• De••t 10.16
• Ier. 4.4. Ro••. 2 29.
• Act. 7.51.
• Exod. 6.30
• Col. 2.11. Deut. 30.6.
• Rom. 2.29.
• Col. 2.11.
• Gal. 5.2.
• Iob. 3.5.
• Rom. 2.28.29.
• Ierem. 4 4
• Hos. 10.12.
• 1 Cor. 15.50 Ap••c. 20.6.
• Ioh. 4.24.
• Gal. 5.4.
• Gen. 14.13.10.21.25.
• Act. 26.5.
• Gal. 1.13. Act. 22.4.26.10, 11.
• Luk. 1.6.
• Eccles. 2.
• Epist. lib. 5. Melan. l. 6. Wolsac.
• Luk. 22.32.
• Iam. 5.20.
• Pro. 2.2.
• 2 Cor. 11.
• 12.
• Galat. 1.2.
• 1.14.
• Act. 22.26.
• 2 Cor. 12.11
• Luk. 18.11.
• I••h. 5.44.
• 1 Cor. 1.31.
• 1 Tim 1.13.
• 2 Cor. 11.18.
• Act. 8.13. 1 Pet. 3.21.
• 1 Cor. 11.29.
• Rom. 9.8.
• Mat. 19 20 1 Cor. 13.3.
• Act 4.12.
• 1 Cor. 2.14
• Eze. 36.27
• Deut. 30.6 3.
• Ioh. 16.13. 1 Cor. 12.3.
• Heb. 11.6. Joh. 17.3.
• Act. 10.4.
• 2.
• Col. 3.4. Ioh. 17.3.
• Rom. 10 3.
• Matt. 21 31.
• Psa. 143.2.
• Iob. 14.4.
• Es. 64.6.
• Luc. 18.14.
• Luc. 17.10.
• 1 Cor. 1.30.
• Gal 3.24.
• 2 Pet. 1.19
• •• Pet. 1.19.
• Heb. 13.16.
• Rom. 10.3.
• Mat 21.31.
• Act. 27.18.19.
• Pro. 31.29.
• Mat. 13.17
• Joh. 8.56.
• Mat. 11.11
• Mat. 11.27
• Eph. 4.18.
• 2 Cor. 3.
• Ioh. 17.5.
• Joh. 5.25.
• Joh. 4.14.15.
• 2 Tim. 4.
• Matt. 5.16.
• ••ph. 2.10.
• 1 Cor. 1.30 1 Ioh. 1.7.
• Esa. 64 6.
• Luk. 17.10.
• Heb. 12.14.
• Iob 9 20.
• Jam 3.2.2.10.
• Luk 18.13.
• Rom. 4.5.
• Rom. 11.6.
• Mat. 16.24
• Luk 14.33.
• Rom. 8.1.
• Rom. 10.3.
• Gal. 2.16.
• 5.4.5.
• Rom. 3.20.21.27.
• Rom. 11.6.
• Gal. 5.4.
• Rom. 3 27.
• Rom. 10.5 Rom. 3.27.
• Ma••t. 25.34.35.36.37.38. &c.
• Mat. 25.21
• Rhemenses in hunc lo∣cum.
• Psa. 143.2.
• Rom. 3.24.25.
• Gal. 2.16.3.11.
• Eph. 2.8.9.
• Rom. 8.1.
• Ioh. 4.39.
• 42.
• Heb. 6.4, 5, 6.
• 1 Ioh. 3.14.
• 5.15.
• 19.20.
• Joh. 6.69.
• Ro. 10.17.
• Act. 15.9.
• Ioh. 15.4.
• Ioh. 6.64.
• Mat. 5.12.
• Iam. 1.2.
• 1 Pet. 4.13
• Gen. 4 8.
• Hos. 5.15.
• Ier. 31.18.
• Ps. 119.67 71.
• Heb. 12.6.
• Rom. 8.29.
• Heb. 12.11
• 1 Pet. 1.6.7.4.13.
• Iob. 1.14.
• 1 Cor. 10.13.
• Es. 54.8.
• 2 Cor. 4.17 Heb. 12.11
• 2 Cor. 4.17.
• Rom. 8.18.
• Pro. 3.12
• Heb. 12.8.
• Heb. 12.7. Iob. 5.17.
• 1 Pet. 4.13
• 2 Cor. 4.10.
• Rom. 8.29.
• 1 Cor. 15.20
• Luk. 2.28.29.
• Gen. 25.8.
• 1 Chron 29.28. 2 Reg. 22.20.
• Heb. 12.9.
• 10.
• Act. 14.22.
• 1 Cor. 15.14.30.32.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Joh. 3 34. Rom. 12.3.
• 1 Cor. 13.12
• Gal. 3.22.
• 1 Ioh. 1.8.
• Psal 119.
• Luk 18.11 12 13
• Mat. 19.20
• Phil. 1.6.
• Ioh. 13 1.
• Psal. 77.6.
• 7.
• 8.
• 9.
• 10.
• Mat. 5.48. 2 Cor. 13.11 Jam. 1.4.
• 2 Pet. 3.18.
• Eph. 4.15.16.
• Col. 1.10.
• 2 Reg. 20.
• Act. 27.23.24.
• Rom. 8.38.39.
• Rom. 8.16.17.
• Ro. 11.13.14
• Act. 8.22.
• 2 Tim. 2.5.
• Iob 19.25.26.27.
• 2 Tim. 4.8.
• Rhem. in 2 Cor. 13.5.
• Joh. 5.24.
• 1 Ioh. 3.14.
• Rom. 4.19.
• 20.
• 21.
• Psal. 139.1.2.3.12.14.15.
• Mat. 5.48.
• 1 Pet. 1.15.
• 1 Ioh. 3.3.
• Eph. 1.4.
• Rom. 1.28.
• Rom. 2.4.
• 5.
• Mat. 19.20
• Esa. 55.1.
• 2 Pet. 3.18.
• Gal. 6.1.
• Pro. 17.10.26.3.
• Psal. 115.1
• Psal. 107.
• 1 Cor. 8.
• Luc. 18.9.
• Mat. 9.13.
• Esa. 5.21.
• Joh. 9.34.
• Pro. 26.12.
• Ioh. 7.31.48.49.
• 1 Pet. 5.5.
• Psal. 32.6.
• Iam. 1.5.
• Matt. 7.7.
• Rom. 1.22.
• 1 Ioh. 2.4.
• Luk. 10.41.42.39.
• Psal. 51.3. Gal. 1.13.
• Rom 15.17
• 1 Cor. 15.10.
• 2 Cor. 11.
• 〈1 paragraph〉〈1 paragraph〉
• Num. 1
• G••••
• 2 Pet. 2.20 21.
• Matt. 10.37.
• Rom 9.32.
• Iudg. 16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 Tim. 2.5.
• Mat. 10 22 Ap••c. 2.26.27.
• Heb. 3.6.
• 2 Tim. 3.14
• 1 Pet. 1.17.
• Heb. 3.12.14.
• Act. 13.43.11.23.
• Ezek. 18.24
• Mat. 20.6.
• Matt 26. 2 Cor. 12.7. Mat. 26.56
• Apoc. 2.5.
• Gal. 6.9.
• 〈◊〉〈◊〉 31.
• Joh. 14.6.
• Mat. 11.28.
• Mat. 5.12.
• Rom. 2.6, 7.
• Col. 3.23.24.
• Rom. 9.16.
• Rom. 8.18.
• Ephes. 1.4.
• 3.
• Col. 1.28.2.10.
• Ioh. 15.6.
• 2 Cor. 13.11 7.1.
• Es. 59.2.
• 2 Sā. 12.13
• Luc. 18.14.
• Luc. 23 41.42.43.
• Heb. 12.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Mat. 5.6.
• Luc. 18.21.
• Rom. 1.22.
• Rom. 8.3.
• Mat. 5.23 24
• Rom. 15.1.
• Gal. 6.1.
• 1 Cor. 2.14.
• Esay 2.3.
• Act. 10.44.
• 16.13.14.
• 1 Cor. 3.6.7.
• Eze 36.25.
• 26.
• 27.
• 1 Cor. 4.15. 1 Tim. 4.16.
• Iam. 1.1••.
• Hosea 13.4.
• Eccl. 4.17.
• Act. 5.3.
• Luc. 10.16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Gal. 6.16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 Tim. 2.17
• Num. 16.3.
• 1 Cor. 1.12.11.4.21.
• Ioh. 17.17.
• 1 Cor. 14.32.
• 30.
• Rom. 12.3
• Gal. 6.16.
• 1.9.
• Ios. 1.7.
• Rom. 16.17
• 1 Cor. 1.10.
• Rom. 15.5.6.
• Phil. 4.2.
• Mar. 9.23.
• 24.
• 1 Cor. 9.22.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Rom. 15.4.
• Act. 17.
• 1 Cor. 11.1.
• Luc. 9.54.55.
• Rom. 4.23 1 Cor 4.16.11.1. 2 Thes. 3.8.
• Luc. 16.
• 2 Reg. 7.8.
• Act. 19.24
• Ionah. 4.11.
• Pro. 29.2.
• Phil. 2.21.
• Iud. 15.11.
• 2 Reg. 2.24.
• 1. Tim. 4.12
• Tit. 2.7.8.
• 1 Pet. 5.2.3.
• Mat. 7.23.
• Mat. 23.3.
• Gal. 2.21.
• A••t. 20.31.
• 〈◊〉〈◊〉. 6.10.
• 1 Sa. 15.35.
• Jer. 9.1.
• 4.91.
• Luc. 19.41.42.
• 2 Cor. 2.4.
• Gen. 6.
• Gen. 19.
• Heb. 13.17.
• Mat. 7.13.
• Mat. 24.5.
• Exod. 23.2.
• 1 Reg. 22.
• Gal. 2.21.
• Rom. 8.3.4.
• Gal. 5.4.
• Gal. 6.12.
• Luc. 23.5.
• Act. 6.14.
• 21.28.
• Mat. 12.30.
• Psal. 11.7.
• Esa. 30.33.
• Apoc. 19.20
• Iudg. 7.
• 2 Pet. 2.14 3.
• Esa. 56.11.
• Phil. 2 21.
• Ioh. 5.44.
• Ioh. 12.43.
• Apoc. 18.8.
• 1 Cor. 10.31. Eph. 1.11.
• 1 Pet. 2.9.
• Ioh. 8.50.
• Gal. 5.26.
• 1 Thes. 2.4.5.6.
• Joh. 5.44.
• Ioh. 12.42.43
• 1 Cor. 2.4.
• 1 Thes. 2.4.
• Apo. 19.20.
• Apoc. 18.8.
• 1. Tim. 6.10
• 1 Cor. 3.3.
• Colos. 3.2.5.6.
• 2 Tim. 2 4.
• 1 Cor. 7.31.
• 2 Tim. 2.4.
• Psal. 62.10
• Colos. 3.2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Phil. 1 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1 Pet. 1.15.
• Colos. 3.1.2
• Matt. 6.21.
• Heb. 13.14.
• 2 Cor. 5.4.8.
• Iob 14.1.
• 2 Cor. 10.3.
• 2 Tim. 2.4.
• 2 Cor. 5.2.
• 1 Ioh. 2.15.
• Gen. 34 26.
• 2 Cor. 4.8.9.
• 2 Cor. 7.5.
• Heb. 12.8.
• Matth. 4.
• Heb. 2.18.
• Psal. 32.5.
• 1 Cor. 7.30
• 31.
• Act. 1.11.
• 1 The. 4.16
• Mat. 24.30
• Act. 3.21.
• Act. 1.7.
• Mat. 24.36
• 1 Thes. 5 2.
• Matth. 24 43.
• 2 Pet. 3 9. Heb. 10.37
• Dan. 6.10.
• Mat. 6 21.
• Rom. 8.19.
• 1 Ioh. 3.2.
• Colos. 3.3.
• Rom. 8.23.
• 1 Cor. 1.7. 1 Thes. 1.10
• Tit. 2.12.13.
• Ioh 8 56.
• Luc. 10.24.
• Luc. 2.29.30.31.
• Dan. 5.6.
• Esa. 3.18
• Heb. 9.28.
• Joh. 5.24.
• Tit. 2.13.
• Iam. 5.7.
• Apoc. 6.10.22.20.
• Ioh. 1.3.
• Col. 1.16.
• Ro. 11.36.
• Gal. 4.4.5.
• 1 Tim. 1.15
• Mat. 1.21.
• Joh. 5.28.29.
• 6.54.
• 2 Cor. 4.14.
• Act. 17.18.
• Mat. 9.25.
• Luc. 7.15.
• Ioh. 11.44.
• Ioh. 5.28.6.54.
• 1 Co. 15.23.51.52.
• Iob 17.14.
• 1 Pet. 1.24.
• Luc. 16.23.
• Apoc. 6.9.
• Eccl. 3.19.
• 1 Co. 15.10.
• Iob. 19.25.26.27.
• Heb. 11.35.
• Ioh. 5.29.
• Matt. 25.
• Apoc. 20.6.
• Act. 3.19.
• Dan. 12.3.
• Matt. 17.2
• 1 Cor. 15.
• Luk. 18.27