Lectures Upon Philippians, Lectures · Chapter 1 · Lecture 1
LECTƲRE I.
CHAPTER I.
Verſe 1. Paul and Timotheus the ſeruants of Ieſus Chriſt, to all the Saints in Chriſt Ieſus which are at Philippi, with the Biſhops and Deacons.
2. Grace be with you, and peace from God our Father, and from the Lord Ieſus Chriſt.
WHEN firſt it pleaſed the Lord to call me to this ſet worke in this place, by reaſon of my ſhort time to deliberate, I choſe for the time that text of ſcripture which was appointed to be read for the Epiſtle the next Sabbath, beginning at the 5 verſe of the 2 chapter of this Epiſtle, purpoſing afterward to make choiſe of ſome other ſcripture which happily might better fit this place. But ſo it pleaſed the Lord to diſpoſe that I ſhould goe forward euen throughout the Epiſtle vntounto the end, and the laſt day conclude my obſeruations therevpon in your hearing. Now I hauehave thought good againe to begin with that whereof I hauehave made an end, that ſo, if the Lord will, the meaning of this whole Epiſtle, and the doctrines thereof, may in good time be deliuered in your hearing.
Paul and Timotheus] I ſhall not neede to ſpeake much touching the occaſion wherevpon the Apoſtle wrote this Epiſtle, becauſe I hauehave already ſpoken almoſt of all the things that occaſioned it. The Philippians hauing heard of the Apoſtles impriſonment at Rome, ſent their Miniſter Epaphroditus vntounto him, with reliefe from them to ſupply his neceſſities. Wherevpon Epaphroditus comming to Rome, told the Apoſtle the ſtate of the Church at Philippi, how that there were falſe Apoſtles crept in amongſt them, which vrged circumciſion, and the works of the Law, and that the Philippians conſtantly withſtood them. The Apoſtle therefore to commend their conſtancy for their further incouragement therevnto, to arme them againſt the falſe teachers for their cleare ſatisfaction in the points which they vrged, and to giuegive them thanks for their great liberalitie towards him, wherein they ſhewed their care for him, wrote this Epiſtle vntounto them.
Wherein, as in all other his Epiſtles is 1. ſet downe the inſcription. 2. the ſalutation. 3. the body of the Epiſtle it ſelfe. In the inſcription, 1. we hauehave the perſons ſaluting. 2. the perſons ſaluted. The perſons ſaluting are deſcribed 1. by their proper names, and then by a title of dignitie commune to them both. The names of the perſons ſaluting are, Paul and Timotheus: Paul, called alſo ſometimes Saul, the writer of this Epiſtle, and Timotheus the approuer of it; or Paul the inditer of it, and Timotheus the writer of it. The title of dignitie commune to them both whereby they are deſcribed is this, the ſeruants of Ieſus Chriſt; ſeruants both, and therefore to attend vponupon their miniſterie and ſeruice, and both ſeruants of Ieſus Chriſt, and therefore to attend vponupon the miniſtration of the goſpell which he had committed vntounto them, but yet the ſeruants of Ieſus the Sauiour of the world, euen of Ieſus Chriſt annointed a King to defend vsus, a Prophet to teach vsus, and a Prieſt to offer vp a ſacrifice for our ſinnes. The perſons ſaluted are generally, the whole Church of Philippi, and more particularly the Biſhops, and Deacons there. The whole Church at Philippi generally is ſaluted vnderunder the name of all the Saints in Chriſt Ieſus which are at Philippi. for by all the ſaints in Chriſt Ieſus, he meaneth all them which in baptiſme had giuen their names vntounto Chriſt Ieſus, thenceforth to die vntounto ſinne, and to liue vntounto God in righteouſnes and true holineſſe, which was all the Church at Philippi. Now this Philppi was a chiefe Citie in the parts of Macedonia, Act. 16.12.whoſe inhabitants came from Rome to dwell there, the firſt Citty in the paſſage out of Thracia beyond the riuer Strymon. At the firſt it is generally thought to hauehave beene called Crenida, becauſe of the many fountaines about the hill whereon it was built, foreign being as much as fons: and afterward to hauehave beene called Philippi, becauſe of the fortification and enlargement thereof by Philip King of Macedon; and now to be called Gricopolis, as if yee would call it Chryſopolis, a Citty of gold, becauſe of the great abundance of gold that is there, ſo great that Philip is ſaid to hauehave receiued thence yearely aboue 1000 talents of gold, which is aſmuch as 600 thouſand french crownes. This Citty is notably knowne, as for the great ouerthrow of Brutus and Caſſius there by Octauius and Antonie; ſo eſpecially for the preaching of the goſpell there by Paul, and Silas, and Timotheus, for the embracing of the truth there by their miniſterie, and for many other accidents there during the Apoſtle his abode there: for Paul being warned by the ſpirit to goe into Macedonia, hee went thither, and firſt came to Philippi, & there preached, and by his preaching converted Lydia, ſo that ſhee and her houſhold were baptized. Afterwards he caſt out of a maide a ſpirit of diuination. Wherevpon hee was brought before the Magiſtrates, ſore beaten with rods, caſt into the inner priſon, and his feete thruſt into the ſtocks. Being there in priſon, the foundation of the priſon was ſhaken by an earth-quake, the dores were opened, the priſoners bands were looſed, the Iaylor was conuerted, he and his houſe baptized, and the Apoſtle deliuered. For theſe things this Citie is well knowne, and it was the Church generally in this Citie, that the Apoſtle ſaluted.
The perſons more particularly ſaluted are the Biſhops and Deacons there. Where by Biſhops, he meaneth the Paſtors and Teachers which laboured in the word and doctrine. For both the word ſo ſignifieth throughout the whole New Teſtament, and here it muſt needs ſo ſignifie, becauſe he ſpeaketh of many in one Church. By Deacons alſo, he meaneth thoſe that by their office were to receiue and diſtribute the common liberalitie of the Church, according to the neceſſities of all the poore members thereof, ſuch as we read to hauehave beene ordeined in the Church, Act. 6 5. and ſuch as are deſcribed by our Apoſtle, 1 Tim. 3.8. &c. VntoUnto whom together with the Biſhops, the Apoſtle is thought here to write, as to magnifie their office, ſo becauſe theirs had beene the care chiefly in reſpect of their office, to ſend the Churches liberalitie to him by their Miniſter Epaphroditus.
The ſalutation followeth, wherein he wiſheth them all good from him which is the author of all goodneſſe. Where 1. is ſet downe the thing which he wiſheth vntounto them, which is grace and peace, vnderſtanding by grace the free fauour of God, wherewith he loueth his children, and whence as from the fountaine all other goodneſſe doth flow: and by peace eueryevery bleſſing corporall and ſpirituall, for this life and that that is to come, flowing from that fountaine of grace. 2. is ſet downe vntounto whom he wiſheth this grace and peace, namely vntounto all the Saints at Philippi, together with the Biſhops &c. 3. is ſet downe the author from whom, and by whom he wiſheth this grace and peace vntounto them, which is from God our father as the fountaine and firſt originall, from whom commeth eueryevery good and perfect gift, and from the Lord Ieſus Chriſt, as the meanes by whom eueryevery grace of the ſpirit is conveyed and deriued vntounto vsus. Thus much for the purpoſe of the Apoſtle in theſe words, and the meaning of them. Now let vsus ſee what notes we may gather hence for our farther vſe and inſtruction.
Paul and Timotheus] Firſt then for the very name of Paul it ſhould not paſſe vsus reading, or hearing of it, but therein we ſhould obſerue the great mercy of our gracious God towards ſinfull creatures. For what was Paul that now wrote vntounto the Churches here and there to ſtabliſh them in the faith? Surely he was ſometimes a bloudy Saul, a cruel perſecutor of Gods Church, one that hauing receiued authoritie of the High Prieſts,Act. 26.10. ſhut vp many of the Saints in priſon, and when they were put to death gaue his ſentence,11. & puniſhed them throughout all the ſynagogues, and compelled them to blaſpheme, and being more madde vponupon them perſecuted them euen vntounto ſtrange Cities, one that was a blaſphemer,1 Tim. 1.13. an oppreſſor, that ſpared neither men nor women,Act. 22.4. but beat them, and bound them, and deliuered them vntounto death,Gal. 1.13. one that perſecuted the Church of God extreamely, and waſted it. All which things himſelfe teſtifieth of himſelfe. Could there well hauehave beene a more forlorne man, a more deſperate and godles creature? Yet this man was receiued vntounto mercy, yea vntounto ſuch mercy, that the Lord called him to be an Apoſtle, and choſe him to beare his name before the Gentiles, and Kings, and the children of Iſrael. And that this was a worke of the Lord his owne mercy, our Apoſtle himſelfe witneſſeth, where he thus ſaith, I was a blaſphemer, and a perſecutor, and an oppreſſor, 1 Tim 1.13.but I was receiued to mercy. And why was he receiued to mercy? himſelfe tells vsus ſaying, for this cauſe was I receiued to mercy, 16.that Ieſus Chriſt ſhould first ſhew on me all long-ſuffering, to the enſample of them that ſhall in time to come beleeue in him vntounto eternall life. It was then the Lord his great mercy towards him, that of a cruell perſecutor he became an holy Apoſtle of Chriſt Ieſus, and this mercy was ſhewed on him, that in him might be an example of Gods mercy towards miſerable ſinners. I might inſtance in the like mercy of the Lord towards Matthew, firſt a Publican, afterwards an Euangeliſt; towards Zaccheus, firſt a ſinfull man, afterwards a notable conuert; towards the theefe on the Croſſe, ere while on the croſſe, after a while in paradiſe &c. but I will not trouble you with multitude of examples, wherein might appeare the riches of Gods great mercies, towards great and grieuous ſinners.
Neither let this be any encouragement vntounto any man, to let looſe the reynes vntounto ſinne, becauſe where ſinne aboundeth there mercy aboundeth much more: for if any man vponupon ſuch examples of his mercies ſhall preſume and make bold to ſinne, let him alſo know, that as the Lord is mercifull, ſo is he alſo iuſt, and that towards him and ſuch as he is, iuſtice ſhall triumph ouer mercy. Rather let this ſo louing mercy of the Lord teach vsus, neither to deſpaire in our ſelues, nor of others, though great ſinners: for what though we hauehave omitted ſuch things a… we ought to hauehave done, nor onelyonly ſo, but committed ſuch things as we ought not to hauehave done? What if we hauehave committed inceſt with Lot? or murther, and adulterie with Dauid? Nay what if we hauehave beene blaſphemers, or perſecutors with Paul? vniuſt with Zaccheus? or theeues with him on the croſſe? The Lord hath mercy enough for vsus in ſtore, and others as great ſinners as we, and ouertaken with the like ſinnes hauehave beene recei… vntounto mercy. OnelyOnly let vsus acknowledge our ſinnes with Dauid, Luc. 7.38.weepe for our ſinnes with the woman in the goſpell, obey when the Lord calleth vponupon vsus with Paul, receiue him ioyfully when he commeth vntounto vsus with Zaccheus, and pray feruently vntounto him with the theefe vponupon the croſſe, and then aſſure we our ſelues we ſhall be receiued vntounto mercy. And who knoweth of any but the Lord may giuegive grace vntounto repentance, and then ſurely followeth mercy. The Lord his mercies are in his owne diſpenſing: he may when he will, and he doth when he ſeeth it good, renue the heart, and grant mercy. Though therefore the prodigall childe runne a lewde courſe for a long time, yet let vsus hope that the Lord will at length giuegive grace vntounto repentance, and receiue him vntounto mercy.
Paul and Timotheus] The ſecond thing which I note is, that the Apoſtle ioyneth vntounto himſelfe Timothie, aged Paul, yong Timothie, an excellent Apoſtle, an inferior Miniſter; the author of the Epiſtle, him that onelyonly approued it, or at the moſt wrote it from his mouth; and all this to grace and credit Timothie with the Philippians, vntounto whom he meant ſhortly to ſend him, as it appeareth by the next chapter, verſ. 19. Whence 1. I obſerue a notable example of rare humilitie. for a rare and ſeldom thing it is to be ſeene, ſuperiors to receiue their inferiors into the honor of their labors, and to be willing that what honor or fauour may accrew vntounto them by their labors, may be communicated likewiſe to their inferiors, who had little or no hand in them. Nay commonly ſuperiors in authority, or learning, or otherwiſe, count it a great debaſing vntounto themſelues, to be thought to hauehave had their inferiors to hauehave ioyned with them in their labours, to hauehave vſed their helpe, or to equall them with themſelues. Yet ſuch was Pauls humilitie, that he gladly receiued Timothie, a faithfull miniſter of the goſpell, but farre inferior vntounto him, into the honor of his labors, and equalled him vntounto himſelfe, as if his hand had been as farre in the writing of this Epiſtle as was his owne, that as they ſhould accept of him for it, ſo they might accept of Timothie alſo. He had learned that leſſon well, which our bleſſed Sauiour gaue both him and vsus to learne from himſelfe,Mat. 11.29. ſaying, Learne of me that I am meeke and lowly in heart. And himſelfe herein gaue the Philippians a good patterne of that, wherevnto afterward he exhorteth them,Phil. 2.3. that in meekneſſe of minde eueryevery man ſhould eſteeme others better than himſelfe. His eſtimation of Timothy, and his lowlineſſe of heart are ſufficiently witneſſed by this his aſſociating of him vntounto himſelfe: but ſuch a ſelfe-liking hath now poſſeſſed men that ſuch humilitie is hardly to be found. EueryEvery man likes his owne labors ſo well, and ſtands ſo much vponupon his reputation, that he cannot endure the diſgrace, that any man ſhould ſay or thinke, that he hath had this or that helpe, this or that aduiſe, that he neuer did this or that of himſelfe. To hauehave the credit or commendation of any thing well done of our ſelues we like it well, but if any be ioyned in with vsus, eſpecially our inferiors, we make little reckning, and oftentimes had as lieue want it as hauehave it ſo. So far are we from the Apoſtles humilitie. Wherevnto if we will attaine, we muſt not thinke of our ſelues aboue that is meete, wee muſt thinke of others according to their worth, we muſt not thinke much to receiue others into the honors of our labors, and we muſt make our ſelues equall to them of lower ſort then our ſelues. And this if we doe we ſhall be good followers of the Apoſtles humilitie.
2. In this ioyning of Timothy vntounto himſelfe, I obſerue a good patterne of that care which ought to be had of of the Miniſters credit with his people. For wherefore did the Apoſtle ioyne Timothy vntounto himſelfe? He meant to ſend Timothy ſhortly vntounto the Philippians to inſtruct them in the waies of God more perfectly, as appeareth by the next chapter: & therfore for the better credit of him in his miniſtery with them when he ſhold come vntounto them, in writing vntounto them he receiueth him into the honor of his labors, & ioyneth him vntounto himſelf. So ſhould they doe that are called vntounto greater place in the Church then others of their calling. They ſhould by all meanes ſeeke the grace, and credit, and countenance of the Miniſter with his people; yea whatſoeuer might be for the furtherance of him in his miniſtery they ſhould with all holy care regard it: for the grace we ſee of the Miniſter is the grace of his miniſtery; and the more he is countenanced by his ſuperiors, the more he preuaileth in his miniſtery with his people. As therefore they would giuegive teſtimony of their care of the Church, and of the building vp thereof by the miniſtery of the goſpell, ſo they ſhould hauehave care of the Miniſters credit with his people. And I wiſh they would doe ſo. But I paſſe ouer to that which followeth.
The third thing which here I note, is the title of dignity common to them both, whereby both Paul and Timothy are deſcribed. In the latter to the Corinths, and in the epiſtle to the Coloſſians, the Apoſtle in the inſcription of his Epiſtles ioynes Timothy to himſelfe as here he doth, but there in title he ſeuereth himſelfe from Timothy, ſaying, Paul as Apoſtle of Ieſus Chriſt and our brother Timotheus: and likewiſe in the Epiſtle to Phil…mon, ſaying, Paul a priſoner of Ieſus Ch iſt, and our brother Timotheus. But here he makes no difference betwixt himſelfe and Timothy, aſſuming onelyonly that title which was commune to them both, the ſeruants of Chriſt Ieſus. Which title in it ſelfe albeit it be common to them with all that hauehave giuen their names vntounto Chriſt Ieſus, foraſmuch as this is the title of all that are baptized into Chriſt Ieſus; yet both in other places doth our Apoſtle entitle himſelfe, and in this place entitle both himſelfe and Timothy, and conſequently all the Miniſters of the goſpell, herevnto in a ſpeciall reſpect of their ſeruice in the miniſtery of the goſpell of Chriſt Ieſus, and of the great dignity and honor vouchſafed them thereby. Hence then 1. I obſerue a duty for the Miniſters of the goſpell, whereof their very names is to put them in minde. They are called the ſeruants of Chriſt Ieſus; they muſt therefore remember that they are ſo, and carry themſelues as ſeruants of Chriſt Ieſus, and not Lords ouer Gods heritage. A ſeruant is to doe that, and that onelyonly which his maſter commands him, he is to be faithfull in his ſeruice, he is not to ſeeke his own, but the things of his maſter, his life is not to be deare vntounto him in the ſeruice of his maſter. The Miniſters then of the goſpell, being the ſeruants of Chriſt Ieſus, as he doth bid them to plucke vp, or to root out, or to deſtroy, or to build, or to plant, ſo they are to doe. If he giuegive them a roule to eat, they muſt eat it vp; if he giuegive them a commiſſion, they muſt looke vntounto it, and not goe without the bounds of it; if he ſend them to Kings and Princes, or whomſoeuer, they muſt keepe nothing backe, but deliuer vntounto them all the counſell of God; if he require them to lay downe their liues for his ſake, they muſt not louelove their liues vntounto the death. Goe, (ſaith our bleſſed Sauiour) and teach all nations, baptizing them in the name of the Father, Mat. 28.19, 20.and the Sonne, and the Holy Ghoſt, teaching them to obſerue all things whatſoeuer I hauehave commanded you. Theſe be the words of our commiſſion: teach. but what? what I hauehave commanded you. For other, we muſt ſay as Balaam vntounto Balak, If Balak would giuegive me his houſe full of ſiluer and gold, Num. 24.13.I cannot paſſe the commandment of the Lord, to doe either good or bad of mine owne minde: what the Lord ſhall command that will I ſpeake. We are ſeruants of Chriſt Ieſus, and therefore we muſt doe as he hath commanded vsus, and not otherwiſe.
What ſhall we ſay then vntounto them that coyne vsus out new articles of the faith, that adde, and detract, and change at their pleaſure the rites and ceremonies in the Sacraments, that thruſt vponupon vsus traditions, and vnwritten verities, that preſſe vsus with a number of things, as obſeruation of daies, and moneths, & times, and yeares, vowes of pouerty, chaſtitie, and blinde obedience, pilgrimages▪ invocation of Saints, adoration of images, and the like, things neuer commanded by God, nor hauing any warrant in the word? Are theſe the ſeruants of Chriſt Ieſus? They will needs be the Vicars and Vicegerents of Chriſt Ieſus vponupon earth. But is not this to carry themſelues as Lords ouer Gods heritage, thus to rule ouer them in things not commanded by the Lord? If they be the ſeruants of Ieſus Chriſt, they may not rule ouer the conſciences of men in things not commanded by the Lord; or if they ſo rule ouer them, they are not the ſeruants of Chriſt.
Againe, what ſhall we ſay vntounto them that hide their talent in the earth, that ſuffer the graces of Gods ſpirit to wax idle and to decay in them, that doe not vſe the gifts beſtowed vponupon them, to the gaining of men vntounto the faith, and to the increaſe of Chriſt his kingdome; that ſowe pillowes vnderunder all arme-holes, that heale the hurt of the daughter of the Lords people with ſweet words, ſaying, peace, peace, when there is no peace, that giuegive not the people warning when they are commanded, that keepe backe part of their meſſage, and do not deliuer the whole counſell of God as they are appointed? Are theſe the ſeruants of Ieſus Chriſt?1 Cor. 4.2. Of eueryevery ſeruant, and of eueryevery diſpoſer it is required that he be faithfull. Now is this to be faithfull in the Lord his ſeruice, either to leaue it vndone, or to do it otherwiſe then it ſhould be done, or to doe it but in part, and by halues? If ſo, then let theſe be ſeruants of Ieſus Chriſt; if not, then either they are no ſeruants, or vnfaithfull ſeruants of Chriſt Ieſus. And to be none, or to be but bad ones is no great difference.
Againe, what ſhall we ſay vntounto them that with Demas forſake Paul, and embrace this preſent world, that with Diotrephes louelove rather to hauehave the praeeminence amongſt men then to labor in the works of their calling, that follow their eaſe, or their pleaſure, or their profit, and looke not to the charges committed vntounto them,Phil. 2 21. that ſeeke their owne, and not that which is Ieſus Chriſts, like vntounto thoſe of whom our Apoſtle complaineth. Are theſe the ſeruants of Chriſt Ieſus? A good ſeruants care is about his maſters matter, not his owne. So that if they be ſeruants, yet ſurely no good ſeruants, becauſe they care for their owne and not their maſters, or more then their maſters.
Laſtly, what ſhall we ſay vntounto them, that when perſecutions and troubles ariſe, ſtart aſide like a broken bowe, that louelove their liues better then that for their miniſtery, they will hazard them vntounto the death, that either will not ſpeake vntounto Herod, or elſe will handle the matter better then that for ought they will ſpeake, they will loſe their head with Iohn Baptist, or be caſt into priſon, and there hauehave their feete clapt faſt in the ſtocks with Ieremiah the Prophet? Are theſe the ſeruants of Chriſt Ieſus? Our Apoſtle when he was going vntounto certaine bands, I paſſe not at all ſaith he neither is my life deare vntounto my ſelfe, Act. 20.24.ſo that I may fulfill my courſe with ioy, and the miniſtration which I hauehave receiued of the Lord Ieſus, to teſtifie the goſpell of the grace of God. Here was a good ſeruant of Ieſus Chriſt, and ſuch ſhould all his ſeruants be, and they that are not ſuch are either none, or no good ſeruants of Ieſus Chriſt. If then we will be rightly entituled with Paul and Timothy vntounto the ſeruants of Ieſus Chriſt, let his word be our warrant for whatſoeuer we teach men to obſerue and doe, and let vsus not dare to paſſe the limits of our commiſſion to doe otherwiſe then we hauehave receiued commandment of our Lord and maſter Chriſt Ieſus: let vsus faithfully vſe the gifts and graces of Gods ſpirit beſtowed vponupon vsus, for the gaining of men vntounto the faith and knowledge of Chriſt Ieſus, and let vsus not dare either to ſmother them, or otherwiſe to lay them out then to our maſters aduantage, let vsus alwaies in all th ngs ſeeke the honor and glory of Chriſt Ieſus, and let vsus not dare to ſeeke out owne eaſe, or pleaſure, or profit, or honor more then the things of Chriſt Ieſus; let our miniſtration which we hauehave receiued of our maſter Chriſt Ieſus, be moſt precious in our eyes, and let not our liues be deare vntounto vsus to ſpend them in his ſeruice. Thus indeed ſhall we be rightly entituled vntounto the ſeruants of Chriſt Ieſus in reſpect of our miniſtery; and thus ſhall we well diſcharge that duty, whereof this title may ſufficiently remember vsus.
The ſecond thing which I obſerue from this title wherevnto Paul and Timothy are entituled, is the great honor and dignitie vouchſafed vntounto the miniſters of the goſpell of Chriſt Ieſus. For what greater honor and dignity then this to be the ſeruants of Chriſt Ieſus, the Sauiour of the world, the mighty God, the King of glory, the prince of peace, the great biſhop of our ſoules, the euerlaſting high prieſt of our profeſſion, and that in that ſeruice to beare his name before the Kings, and Princes, and great men of the earth, to be his Ambaſſadors to declare his will vntounto his people, to be his ſtewards to giuegive eueryevery man their portion of meat in due ſeaſon? Let a man, ſaith the Apoſtle,1 Cor. 4.1. ſo thinke of vsus as of the Miniſters of Chriſt. and diſpoſers of the ſecrets of God. And how can a man be better eſteemed then if he be ſo thought of? Againe, we, ſaith the Apoſtle, are ambaſſadors for Chriſt. What, for Chriſt? what honor is this?2 Cor. 5.20. To be Ambaſſadors for a mortall Prince is ſuch an honor, as not many great men are vouchſafed vntounto. What honor then is it to bee ambaſſadors for Chriſt the King of Kings, and Lord of Lords, which all the miniſters of the goſpell are? And when the Lord told Ananias, that Paul was a choſen veſſell vntounto him, Act. 9.15.to beare his name before the Gentiles, and Kings, and children of Iſrael, in effect he told him, that he had called him vntounto the greateſt honor among the ſonnes of men. And yet this is the honor of all them that ſerue him in the miniſterie of the goſpell.
Which honor if he knew that will needs be the vicar of Chriſt on earth, then why doth he not reſt ſatisfied with this honor, to be the ſeruant of Ieſus Chriſt in the miniſtery of the goſpell of Ieſus Chriſt, but he muſt be the ſupreme head ouer all perſons vponupon earth, ſo that Kings and Princes muſt lay downe their Crownes at his feete, and be depoſed and diſpoſed of at his pleaſure? Howſoeuer he know it, or know it not, if it be knowne amongſt vsus, why is it that we are made as the filth of the world, and the off-ſcowring of all things? The calling of a Miniſter what more baſe and contemptible amongſt men? and yet what calling indeed more high and honorable? Whoſe perſon more maligned and diſgraced, then the perſon of the Miniſter? and yet whoſe more to be reuerenced and countenanced? Well, howſoeuer commonly we be thought of, we are the ſeruants of Ieſus Chriſt in the miniſtery of the goſpell for your ſakes, and as though God did beſeech you through vsus, we pray you in Chriſts ſteed that yee be reconciled vntounto God. And howſoeuer yee thinke of vsus, yet thinke as yee ought of the word of your ſaluation which we bring vntounto you, and receiue it from vsus not as the word of man, but as it is indeede the word of God, which is able to make you wiſe vntounto ſaluation.
The fourth thing which I note is in the perſons of them whom he ſaluteth, and vntounto whom he writeth. The perſons generally are all the ſaints in Chriſt Ieſus which are at Philippi, euen the whole Church of Philippi, ſo many as were baptized into Chriſt Ieſus. Whence I obſerue, what ought to be the ſtudie euen of the whole Church militant, which is, to be ſaints in Chriſt Ieſus, that ſuch as they are in outward profeſſion, ſuch they may bee in truth and in deed through the power of the of the ſpirit of ſanctification in the inner man. Now we are, ſo many as are baptized into the name of Chriſt Ieſus, by an outward profeſſion ſaints and holy, our baptiſme ſo witneſſing our holy profeſſion, as circumciſion did the Iewes. It is then another holineſſe wherevnto we are to giuegive all diligence, then this ſacramentall holineſſe, euen an inherent holineſſe, that being ſanctified throughout both in our ſoules and in our bodies, we may be blameleſſe vntounto the comming of our Lord Ieſus Chriſt. We muſt ſtudie to be holy in all manner of converſation, euen as he which hath called vsus is holy, denying vngodlineſſe and worldly luſts, and liuing ſoberly, and righteouſly, and godly in this preſent world. And here vntounto we doe binde our ſelues as it were by ſolemne vow and obligation in the preſence of the Church, when we are ſacramentally ſanctified by baptiſme, promiſing there to forſake the deuill and all his workes, conſtantly to beleeue Gods holy word, and obediently to keepe his commandments. So that thenceforth, as the Apoſtle often exhorteth, we ſhould walke not after the fleſh, but after the ſpirit, we ſhould crucifie the fleſh with the affections and the luſts and walke in the ſpirit in newneſſe of life; we ſhould caſt off the old man which is corrupt through the deceiuable luſts, and put on the new man, which after God is created in righteouſnes and true holineſſe: in a word, we ſhould die vntounto ſinne, and liue vntounto God. Otherwiſe how is our baptiſme the waſhing of the new birth vntounto vsus, and the renuing of the Holy Ghoſt? Sacramentally it is, but effectually it is not, vnleſſe by the power of the ſpirit of ſanctification the body of ſinne be deſtroyed in vsus, that it may not reigne in vsus, and the life of God be renued in vsus, that we may liue vntounto God in Ieſus Chriſt our Lord. Neither doth it indeed at all profit vsus, to be ſealed outwardly with the ſeale of an holy profeſſion, vnleſſe by the power of the ſpirit we be ſanctified in the inner man, to lead our liues in all godlineſſe and holineſſe: for vntounto theſe onelyonly Chriſt Ieſus is made of God wiſdome, and righteouſnes, and ſanctification, and redemption, and theſe onelyonly are made partakers of that imputed holines, which properly is in Chriſt Ieſus, and is imputed vntounto them which are in Chriſt Ieſus. And this is it which indeed makes vsus holy, and ſaints in Chriſt Ieſus. Our inherent holineſſe is vtterly vnperfit, full of vnholineſſe, and all ſhall be perfit in the heauens. Yet is it ſo accepted with God thorow Ieſus Chriſt our Lord, that hauing it, his is imputed vntounto vsus, whereby we are made Saints in Chriſt Ieſus. So that if as we are called, and as by outward profeſſion through baptiſme we are Saints in Chriſt Ieſus, ſo we will truly be Saints in Chriſt Ieſus. We muſt follow after holineſſe, and be filled with the fruits of righteouſnes, which are by Ieſus Chriſt vntounto the glory and praiſe of God, this inherent holineſſe onelyonly being the pledge and ſeale of that imputed holineſſe, whereby we are moſt truly Saints in Chriſt Ieſus.
A good leſſon for all them to meditate vponupon, that are baptized into the name of Chriſt Ieſus; but whereon it may well ſeeme, that a great many of vsus neuer thinke. For if we did, could it be that we ſhould ſo wallow in ſin, and drinke iniquitie like water as we doe? that wee ſhould ſo defile our ſelues with adulterie, fornication, vncleanneſſe, wantonnes, hatred, debate, emulations, wrath, contentions, enuy, theft, murther, drunkennes, gluttony, pride, lying, ſwearing, and the like, as we doe that we ſhould ſo profane the Lords Sabboths, ſo decline from the works of the ſpirit, and ſo delight our ſelues in the works of the fleſh as we doe? Know yee not, ſaith the Apoſtle,Rom. 6.3, that all we which hauehave beene baptized into Ieſus Chriſt hauehave beene baptized into his death, that like as Chriſt was raiſed vp from the dead by the glory of the father, 4.ſo we alſo ſhould walke in newnes of life? Surely either we know it not, or remember it not, and whether ſoeuer it be, it argueth that we are not the men that we ſhould be. Beloued, ſinne and ſaints ſort not together. If ye ſuffer ſinne to reigne in your mortall bodies, well may the filth of the fleſh be put away through the outward waſhing, but yee are not indeed of the communion of Saints, becauſe not waſhed by the ſpirit, in the ſpirit of your mindes. Let no man therefore deceiue himſelfe. Either yee muſt be Saints in Chriſt Ieſus, or elſe yee belong not to his kingdome. And if yee be Saints, then may ye not ſuffer ſin to reigne in your mortall bodies. Flie therefore from ſinne, as from a ſerpent, and follow after peace with all men, and holineſſe, without which no man ſhall ſee the Lord. So ſhall yee not onelyonly be of the number of them that are called Saints through the body of their outward profeſhon, but yee ſhall be indeed Saints in Chriſt Ieſus.