Lectures Upon Philippians, Lectures · Chapter 1 · Lecture 6
LECTƲRE VI.
PHILIP. 1. Verſ. 7.
As it becommeth me ſo to iudge of you all, becauſe I hauehave you in remembrance, that both in my bands, and in my defence and confirmation of the Goſpell you all were partakers of my grace.
THe ſecond thing which heere I note is, that God and God only had begunne that good worke of embracing the Goſpell in them, & would (as the Apoſtle was perſwaded) performe it vntounto the end. For once it plaine that the Apoſtle meaneth, that God had begunne this worke in them, and would performe it vntounto the end; and in that he ſaith not, I am perſwaded that God, but that hee which hath begun, &c he plainely implieth, that God only begunne that good worke in them, and would performe it vntounto the end. For if any other but he onelyonly had intermedled therein, how ſhould the Philippians hauehave plainely vnderſtood the Apoſtle to ſpeake of God, when he ſaid, that he &c. He, if any other had had any hand heerein, might aſwell be vnderſtood of that other as of God. Hence then I obſerue that both the beginning and the perfiting of our obedience to the Goſpell, and indeed of eueryevery good worke in vsus, is only from God. And to this the writings of the holy Ghoſt eueryevery where agree. The Apoſtle ſpeaking in generall, ſaith, what haſt thou that thou hast not receiued? 1 Cor 4 7.no gift, no grace, no good at all, but we receiue it from God; be it the beginning, or the perfiting, or what it may be, if it be good we receiue it from God. Our bleſſed Sauiour ſpeaking more particularly of faith in Chriſt Ieſus, and an holy confeſſion of his ſinne ſaith, fleſh and bloud hath not reueiled this vntounto thee,Mat. … but my father which is in heauen. Faith in Chriſt Ieſus, and an holy confeſſion of his name are not the fruits of mans wiſdome, but they are the ſpeciall gifts of God our heauenly father. And ſpeaking of obedience to the Goſpell, he ſaith,oh. 6.44. no man can come to me except the father which hath ſent me draw him. No eomming vntounto Chriſt, no obedience vntounto his will, vnleſſe wee bee drawen and haled againſt our wils, and of vnwilling bee made willing. And therefore the Spouſe in the Canticles called vponupon her Bridegroome Chriſt Ieſus, and ſaith vntounto him, draw me, and we will runne after thee. Till he draw vsus,Cant. 1.4. we runne not after him in whole or in part, but indeede we runne from him: but when hee drawes vsus by his cords, euen by the preaching of his Goſpell, and of vnwilling makes vsus willing, then wee runne after him. HaueHave wee then no good thing but which wee receiue from God? Doth not fleſh and blood reueale any myſterie of our ſaluation vntounto vsus? Can we not come vntounto Chriſt vnleſſe the father of our Lord Ieſus Chriſt draw vsus? If then we come vntounto Chriſt, and obey his Goſpell, it is wholly from God. If wee beleeue or vnderſtand any thing in the way of godlineſſe, it is wholy from the illumination of Gods ſpirit. If in vsus there be any thing that is good, it is wholly the gift of God beſtowed on vsus. Hee onelyonly hath the intereſt both in the beginning, and in the encreaſe of it in vsus. Which alſo yet farther appeareth by this, in that wee giuegive thankes vntounto God for our calling into the fellowſhip which we hauehave in the Goſpell, and for all other his workes of merciemercy on vsus, and in that wee praie vntounto God for encreaſe in all knowledge and iudgement, and for eueryevery grace of his ſpirit which he knoweth to be needefull for vsus. For whatſoeuer it is, wherefore we giuegive thankes vntounto the Lord, thereby wee acknowledge that we hauehave reciued it from the Lord, and whatſoeuer it is wherefore wee pray vntounto the Lord, thereby we acknowledge that it is to be receiued from the Lord, as euerie man knoweth by the nature of thankeſgiuing, and of praier. Doe we then well in giuing thankes vntounto God for our calling into the fellowſhip of the Goſpell, and for other good things begunne in vsus? Doe wee well to pray vntounto God that he will encreaſe our obedience to …he Goſpell, and whatſoeuer good grace he hath begun in vsus? Doe wee well to giuegive thankes vntounto God for the beginning, and to praie vntounto God for the perfiting of euerie good worke in vsus? If we doe not well heerein, then our Apoſtle did not well in this place thus to doe on the Philippians behalfe, and his example hath deceiued vsus: but if wee doe well heerein, then is both the beginning, and encreaſe, and perfiting of our obedience to the Goſpell, and of euerie good worke in vsus, onelyonly from the Lord, who is all in all things, Alpha and Omega, the beginning and the ending, as in regard of his Maieſty, ſo in regard of all creatures; from whom as all creatures hauehave their beginning, continuance and ſupport, ſo hauehave all good graces their beginning, encreaſe, and perfection from him.
Howbeit heere yee muſt vnderſtand, that when wee thus teach, that both the beginning, and encreaſe, and perfiting of our obedience to the Goſpell, and of eueryevery good worke in vsus, is onelyonly from God, we doe not either make the miniſtration of the Goſpell to bee of none effect, or transforme our ſelues into blockes and ſtones: For albeit hee onelyonly beginne, encreaſe, and perfit in vsus our obedience to the Goſpell, and eueryevery good grace that is wrought in vsus, yet doth he not this immediately by himſelfe, but he doth it by meanes. He doth it, but he vſeth the miniſtery of his ſeruants in the preaching of his Goſpell to effect it: he giueth encreaſe, but by the planting of Paul, and watering of Apollos, as it is written, I hauehave planted, 1 Cor. 3.6.Apollos watered, but God gaue the encreaſe. Hee reconcileth his children vntounto himſelfe, but by the word of reconciliation which hee hath committed to vsus his children, as it is written, all things are of God which hath reconciled vsus vntounto himſelfe by Ieſus Chriſt,2 Cor. 5 18. and hath giuen vntounto vsus the miniſterie of reconciliation. He reuealeth his truth vntounto his children, but by his Miniſters vntounto whom hee reuealeth his truth, that they may preach it vntounto vsus, as it is written, when it pleaſed God to reueale his ſonne in me, Gal. 1.…6.that I ſhould preach him among the Gentiles, &c. And therefore as it is ſaid, that faith is the gift of God, ſo is it alſo ſayd that faith is by hearing,Epheſ. 2.8. Rom. 10.17. euen hearing of the word preached; ſo that his gift is giuen by the miniſtrie of the word preached. And as it is ſaid, that eternall life is the gift of God through Ieſus Chriſt our Lord, ſo is it alſo ſaid,Rom. 6.23. that the Goſpell is the power of God,Rom. 1.16. or the powerfull inſtrument of God vntounto ſaluation vntounto eueryevery one that beleeueth, ſo that the preaching of the Goſpel is the ordinarie inſtrument of God, wherby he giueth ſaluation and eternall life to eueryevery one that beleeueth. We doe not therefore make the miniſtration of the Goſpell to bee of none effect, when wee ſay that God onelyonly beginneth this, and eueryevery good worke in vsus, and alſo encreaſeth, and perfiteth it in vsus, but rather wee magnifie the miniſtration of the Goſpell, in aſmuch as we ſay that he onelyonly doth this but by the miniſtration of the Goſpell, as the ordinarie inſtrument of his ſpirit.
Neither when we thus teach, doe we transforme men into blockes and ſtones, as though they had no power or faculty in themſelues at all to worke: for wee know that the naturall man hath vnderſtanding, and will, whereby he differeth not onelyonly from ſtocks and ſtones, but from bruit beaſts. But what is his vnderſtanding, and what is his will till he be renued by the ſpirit of God? his vnderſtanding is full of darkneſſe and ignorance, and his will full of wickedneſſe and vanity. He vnderſtandeth, but not the things of the ſpirit of God, as it is written, the naturall man perceiueth not the things of the ſpirit of God, for they are fooliſhneſſe vntounto him,1 Cor. 2.14. neither can he know them becauſe they are ſpiritually diſcerned; nay, his vnderſtanding and wiſdome is enmity againſt God,Rom. 8.7. for it is not ſubiect to the Law of God, neither indeede can be. Likewiſe hee willeth, but not any thing that is good, as it is written, all the imaginations of the thoughts of mans heart are onelyonly euill continually,Gen 6 5. and there is no feare of God before his eyes.Rom 3 18. This then is it wh…ch we ſay, that man before he be renued by the ſpirit of grace, hath no power or faculty at all, I ſay, not to worke or doe ought at all; for this were indeede to tranſforme him into a ſtocke or ſtone, but to doe any thing that is good; for it is God, and God only that worketh in him both the good will,Phil. 2.13. and the good deede euen of his good pleaſure. He enlightens the eyes of our vnderſtanding, and corrects our froward wils, and then being renued by the ſpirit we vnderſtand the things of the ſpirit of God, and we will the things that are good, and we runne the way of Gods commandements, but euer with this neceſſary limitation, onelyonly by God. Hee maketh vsus vnderſtand, and will, and runne as we ought, and we vnderſtand, and will, and runne as we ought.
Here …hen, firſt learne to beware of ſuch as either tell you that man is able of himſelfe to keepe the Law, and to merit euerlaſting life, a groſſe and now outwo…ne errour, I hope; or that man is able of himſelfe to beginne that is good, howſoeuer he be not able to perfit it but by the helpe of the Lord; or that man being preuented by grace, is then able by the helpe of grace ayding his weake nature to worke out his owne ſaluation: for all theſe errors, as Dagon▪ muſt needs fall to the ground be…ore this teſtimonie of the ſpirit, and doctrine of the Holy Ghoſt. The Holy Ghoſt by the mouth of the Apoſtle ſaith, that it is God which hath begun a good worke in vsus, and that he which hath begun it will go forward with it, and performe it vntounto the end. What then if a man ſhall tell you, that it is in man both to begin and perfit that which is good? Or that it is in man to begin that is good, though not to perfit it? Or that it is in man by the helpe onelyonly of God to doe that is good? Let God be true, and eueryevery man a lyer, Rom. 3.4.that he may be iuſtified in his words, and ouercome when he is iudged. Neither beginning, nor ending, nor increaſe of any thing that is good is of our ſelues as of our ſelues, but he beginneth, and he which beginneth performeth and perfiteth, and none but he, euen God onelyonly. It is the meere and onelyonly grace and mercy of God, not which aideth our nature being weakned, but which changeth it altogether in qualitie, bringing vsus out of darkneſſe into light, out of the power of Satan vntounto God, and tranſlating vsus from the death of ſinne vntounto the life of righteouſneſſe in Chriſt Ieſus. It is the meere and onelyonly grace of God, not which maketh an end of our ſaluation alone, but wherein our ſaluation wholy doth conſiſt. Let no man therefore through va…ne and flatte…ing words deceiue you, as if you your ſelues were ſomewhat, when indeed you are nothing; but learne, and know, and euer hold this for a ſure ground, that God onelyonly beginneth, increaſeth, and perfiteth our obedience to the goſpell, and eueryevery good worke in vsus.
2. Let the Miniſter and Preacher of the word hence learne, what he may aſſume vntounto himſelfe in the fruits of his labors, by the worke of his miniſtery. Are his people reconciled vntounto God? brought vntounto the obedience of the goſpell? begotten in the faith of Chriſt Ieſus? grounded and ſtabliſhed in the truth? inſtructed in the way of God perfitly? &c. He is not to take this honor vntounto himſelfe, as if he had done theſe things; for this hath God onelyonly done, and it is his worke, as it is written, and they ſhall be all taught of God. Eſay 54.13. Ioh. 6.45.If we be taught in the word, he hath taught vsus by his ſpirit: if wee beleeue in Chriſt, it is his gift by his ſpirit: if we be reconciled vntounto God, hee hath reconciled vsus vntounto himſelfe by Ieſus Chriſt &c. Hee I ſay doth all things onelyonly, not immediatly by himſelfe, but by the miniſterie of his ſeruants. And albeit he, becauſe he worketh not by his ſpirit, but by the miniſterie of his ſeruants, ſometimes vouchſafe them this honor, that they beget men through the goſpell, and that they ſaue them that heare them; yet is this onelyonly his worke, and onelyonly vouchſafed by him vntounto them, becauſe in this worke he vſeth the worke of their miniſterie. Let not the Miniſter then, dare to aſſume vntounto himſelfe that honor which onelyonly belongeth vntounto the Lord. This is his honor, that in the great worke of mans ſaluation he vſeth his miniſterie, and by him as his inſtrument worketh what he will. Let this therefore be his glory and reioycing, that the Lord by his meanes will ſaue his people, and bring them to that inheritance which laſteth for euer in the heauens; and let him ſo ſpeake as his Miniſter out of his word, that ſo he may be indeed a meanes to turne many to righteouſnes.
3. Hence you may learne in what account and regard yee are to hauehave the Miniſters of Chriſt Ieſus. True and moſt true it is, as already yee hauehave heard, that God onelyonly beginneth eueryevery good worke in vsus, and likewiſe confirmeth, and ſtrengthneth vsus, and maketh vsus to abound therein more and more. But he doth it, as alſo yee hauehave heard, by their miniſterie whom he hath ſeparated for the gathering together of the Saints, and for the edification of the body of Chriſt. Ye are therefore ſo to thinke of vsus, as of the miniſters of Chriſt, and diſpoſers of the ſecrets of God, by whom he hath appointed to open your eyes, that yee may turne from darknes to light, and from the power of Satan vntounto God, that ye may receiue forgiueneſſe of ſinnes, and inheritance among them which are ſanctified by faith in Chriſt Ieſus, by whom he hath appointed to reueale his will vntounto you, and to fill you with the graces of his holy ſpirit, and by whom he hath appointed to bring to paſſe all the good pleaſure of his will in you. And if any man thinke not thus of vsus, it is becauſe he knoweth vsus not, neither him that hath ſent vsus, nor what great works the Lord worketh, what great mercies the Lord ſheweth vntounto his children by vsus. But let this for this time ſerue to ſtirre vp and to warne your pure mindes, that yee ſo thinke of vsus as yee ought, and as it becommeth them that are taught in the word, to hauehave them which labour among you, and admoniſh you in ſingular louelove and reuerence for their works ſake.
The third thing which here I note is, that the Apoſtle ſaith, that he was perſwaded that he that had begun this good worke of embracing the goſpel in them, would performe it vntill the day of Ieſus Chriſt; or as he ſpeaketh to the Corinthians, 1 Cor. 1.8.would confirme them in it vntounto the end, that they might be blameleſſe in the day of our Lord Ieſus Chriſt. Whence two doubts may be moued not vnworthy the anſwering. The one is, how one man may bee perſwaded of another mans perſeuerance or ſaluation, what a kinde of perſwaſion it is which is of anothers perſeuerance or ſaluation. The other is, whether the Lord performed this worke of the Philippians continuance in the fellowſhip which they had in the goſpell, vntill the day of Ieſus Chriſt, as the Apoſtle was perſwaded hee would. To ſpeake firſt vntounto this latter, moſt lamentable it is, but moſt true it is, that in thoſe places where ſometimes the name of the Lord was called vponupon, and the goſpell of Chriſt Ieſus freely and ſincerely preached, not onelyonly at Philippi but in many other Churches which the Apoſtles had planted in Macedonia, and elſe where, there now through the ſecret, but iuſt iudgement of God, barbarous Turciſme, and abominable paganiſme hath taken poſſeſſion, and holdeth it at his will. But as we vnderſtand this place of the Apoſtle, ſo we are to make anſwer to the doubt; for if wee vnderſtand the Apoſtles perſwaſion to be touching the Church that then preſently was at Philippi, that the Lord would continue them in the fellowſhip of the goſpell vntill the day of Ieſus Chriſt, .i. vntill their death, when they ſhould be tranſlated into his kingdome of glory, I take it that it may very well be preſumed, and ſafely auerred that the Lord performed this worke of the Philippians continuance in the fellowſhip, which they had in the goſpell vntill the day of Chriſt Ieſus, as the Apoſtle was perſwaded he would: for ſuch was their louelove and liberalitie towards the Apoſtle, and ſuch their conſtant abiding in the truth from the firſt day vntill then, that as the Apoſtle thereupon was perſwaded, that the Lord would confirme them in that grace wherein they ſtood vntounto their end, ſo wee therevpon may perſwade our ſelues that the Lord did confirme them therein vntounto the end. But if we vnderſtand the Apoſtles perſwaſion to be touching the Church ſucceſſiuely at Philippi, that the Lord would continue that Church in all ages, in the fellowſhip of the goſpell vntill the day of Ieſus Chriſt, .i. vntill his ſecond comming to iudgement, then may it ſeeme that the Apoſtle failed in his perſwaſion, becauſe of their ſubiection now a long time vntounto the Turke. But euen here alſo it may be ſaid, that as when the Apoſtle wrote, the Philippians ſhined as lights in the middeſt of a naughty and crooked nation, ſo now alſo in that helliſh thraldome vntounto the Turke, the Lord hath a Church there, though not ſo eminent as ſometimes it was, yet a Church. For as at the firſt, the Apoſtles were ſent as ſheepe in the middeſt of wolues, and as it may be hoped that Chriſt hath his Church euen in the middeſt of Romiſh Egypt; ſo may it alſo be hoped, that hee hath his Church in that heatheniſh tyrannie of the Turke, and euen in the Citie of Philippi. But I now rather approue the former anſwer, as better agreeing with the circumſtances of this ſcripture, whereby it ſeemeth that the Apoſtle ſpeaketh of them that then were at Philippi.
Now for anſwer vntounto the ſecond doubt, which is how one man may be perſwaded of another mans perſeuerance or ſaluation, wee muſt vnderſtand that there is a threefold perſwaſion. One grounded vponupon the teſtimonie of the ſpirit, vntounto our ſpirit, whereby we doe moſt certainely perſwade our ſelues of whatſoeuer grace is ſealed vntounto vsus by the earneſt of the ſpirit. And this perſwaſion is moſt certaine, but this perſwaſion we cannot hauehave of any other, but onelyonly of our ſelues, foraſmuch as this ariſeth of the teſtimonie of the ſpirit vntounto our ſpirit. Another perſwaſion there is grounded vponupon the conſtant immutabilitie of God in his doings, whereby wee certainely perſwade our ſelues, that whatſoeuer good worke God hath begun in vsus, he will confirme it vntounto the end. And a third perſwaſion there is grounded vponupon charitie, whereby wee perſwade our ſelues of grace, where we ſee obedience to the goſpell, conſtant abiding in the truth, patience in troubles, louelove of the brethren, and the like. Now one man cannot be perſwaded of an other mans perſeuerance or ſaluation, by the firſt kinde of perſwaſion grounded vponupon the teſtimonie of the ſpirit, becauſe no man knoweth what the ſpirit witneſſeth vntounto anothers ſpirit, but onelyonly to his owne. But both by the ſecond kinde of perſwaſion grounded vponupon the conſtancie of the Lord, and likewiſe by the third grounded vponupon charitie, one man may be perſwaded of another mans perſeuerance or ſaluation. By the firſt kinde of perſwaſion the Apoſtle was perſwaded of his owne ſaluation, when he ſaid, I am perſwaded that neither death, Rom. 10.38.nor life, nor Angels and ſo eueryevery one of vsus vponupon the like ground, may perſwade our ſelues of our owne perſeuerance and ſaluation. By the ſecond and third kindes of perſwaſion, the Apoſtle was perſwaded of the Philippians perſeuerance and ſaluation, as in this place we ſee; and ſo eueryevery one of vsus vponupon the like grounds, may be perſwaded one of anothers perſeuerance and ſaluation. The firſt neuer faileth, becauſe the teſtimonie of Gods ſpirit whereon it is grounded is euer true. The ſecond likewiſe neuer faileth, becauſe Gods purpoſes are euer vnchangeable, and with him is no variablenes, neither ſhadowing by turning The third hath a wonderfull great probability, but may faile, becauſe it leaneth on the outward fruits of the ſpirit in man, whoſe heart none knoweth, but he that ſearcheth it. The firſt is not here mentioned: the ſecond is mentioned verſ. 6: and the third hath his ground verſ. 7. For a full anſwer then vntounto the ſecond doubt, we ſay that one man may be perſwaded of another mans perſeuerance and ſaluation, both by the ſecond and third kinds of perſwaſion, and farther that of whoſe perſeuerance and ſaluation we are perſwaded by the third kinde of perſwaſion, of his perſeuerance and ſaluation alſo we are to be perſwaded by the ſecond kind of perſwaſion, .i. of whoſe perſeuerance and ſaluation, we may conceiue a good perſwaſion by the fruits of the ſpirit in them, of them we are certainely to be perſwaded that God will neuer leaue them, or forſake them, but confirme them vntounto the end. And thus I reſolue vponupon the reaſon which the Apoſtle ſetteth downe of his perſwaſion, grounded on the conſtant immutabilitie of God in his doings: for what ſaith the Apoſtle? As it be commeth me ſaith he &c. It becommeth mee, ſaith the Apoſtle, ſo to iudge of you, euen to be perſwaded that hee that hath begun this worke in you &c. And why did it become him ſo to iudge, ſo to be perſwaded? Becauſe, ſaith he, I hauehave you in remembrance, becauſe I gladly remember this of you, that both in my bands &c. .i. that whether I were bound for the goſpell, or defended the goſpell at Nero his barre, or confirmed the goſpell by my ſufferings, you all were partakers of my grace, and were in a ſort with me in my bands, and in my defence, and confirmation of the goſpell. I know there are great diuerſities of interpretations of this text of ſcripture; but iudging this to be moſt ſimple, I will not trouble you with any other. The reaſon then of that his perſwaſion of them was this, becauſe ſuch was the Philippians zeale for the goſpell, and louelove of him, that howſoeuer it were with him, whether he were bound for the goſpell, or defended the goſpell, or confirmed the goſpell, they ſtucke cloſe vntounto him, and tooke part with him both in his bands, & in his defence, & confirmation of the goſpell.
The firſt thing then which here I note is, that the Apoſtle ſaith, that it became him ſo to iudge of the Philippians, ſo to be perſwaded of them as he ſaid verſ 6. becauſe of their zeale for the goſpell, and louelove of him. Whence I obſerue, that it becommeth vsus certainely, to be perſwaded of their perſeuerance and ſaluation, and that they are the children of God, in whom we ſee obedience to the goſpell, zeale for the truth, louelove of the brethren, true ſignes of godlineſſe, euident fruits of the ſpirit. That in charitie we are eueryevery man to hope the beſt one of another, the Apoſtle plainly ſheweth, when hee ſaith, that Charitie beleeueth all things, 1 Cor. 13.7.charitie hopeth all things. Charitie beleeueth all things, therefore in charitie we are not to ſuſpect the worſt, but to beleeue the beſt one of another. Charitie hopeth all things, therefore in charitie we are not to miſtruſt the worſt, but to hope the beſt one of another. Neither onelyonly ſo, when there are ſuch outward tokens of grace and godlineſſe, as ought eaſily to cauſe vsus to beleeue and hope the beſt one of an other; but ſo alſo when there are not ſo plaine tokens of grace, ſo manifeſt fruits of the ſpirit. Nay when there are manifeſt tokens of want of grace, fearefull tokens of being giuen vp into a reprobate minde, yet are wee not to deſpaire of ſuch a one, but to leaue him vntounto the Lord vntounto whom he ſtandeth or falleth. Witnes the Apoſtle, where he ſaith,Rom. 14.4. Who art thou that condemneſt another mans ſeruant? he ſtandeth or falleth to his owne maſter. There hope the beſt we cannot, and yet condemne him or deſpaire of him we may not. Now as in charitie we may not deſpaire of any, but hope well where all is not well, and perſwade our ſelues the beſt where we ſee the outward tokens of the ſpirit: ſo where we hauehave iuſt cauſe of this perſwaſion by the true fruits of righteouſnes, we are certainely to be perſwaded that they are the children of God. Which as it appeareth by this place of our Apoſtle, ſo alſo by that, where he ſaith of the Theſſalonians, that he knew that they were the elect of God, 1 Theſſ. 1.4.drawing one argument from the effectuall preaching of the goſpell amongſt them, verſ. 5. and another from their obedience to the goſpell, verſ. 6. ſo that where we ſee theſe and the like tokens of grace and godlineſſe, there we are after the Apoſtles example to be certainely perſwaded, and to know that they are the elect children of God. Degrees I know there are in certainty of perſwaſion and knowledge; for no man can be ſo certainely perſwaded, ſo certainely know another mans ſaluation, another mans adoption into the ſonnes of God as his owne, becauſe beſides all other grounds which hee hath or can hauehave touching others, he hath the teſtimonie of the ſpirit witneſſing vntounto his ſpirit that he is the child of God, and that his ſaluation is ſure. Yet may he, and hee is certainely to be perſwaded, where he ſeeth a good worke begun, that he that hath begun &c.
A good leſſon for many of vsus to learne: for ſo crooked and ill affected are we commonly one towards another, as that we will eaſily perſwade our ſelues the worſt one of another, but ſeldome perſwade our ſelues the beſt one of another. Though we ſee many great tokens of Gods graces in our brethren, if we ſee any infirmitie or offence in them, we grate vponupon that, and we could be well perſwaded of them but for that; which if it might hauehave ſtopped the Apoſtles perſwaſion of the Philippians, he ſhould neuer hauehave beene ſo well perſwaded of them as he was: for among them there were murmurings and reaſonings, and many things done through contention and vaine-glory; yet looking vponupon their obedience to the goſpell, their conſtant abiding in the truth, their chriſtian louelove of him, he perſwadeth himſelfe the beſt of them, euen that he that hath begun &c. So beloued, howſoeuer we ſee ſlips and infirmities in our brethren, yea though ſometimes we ſee them fall flat to the ground, yet if we ſee the manifeſt tokens of Gods graces in them, let vsus perſwade our ſelues the beſt of them, yea let vsus perſwade our ſelues of them as of our ſelues, that they are the children of God, and that their ſaluation is ſurely ſealed in the heauens: for ſo it becommeth vsus to iudge of them after the example of our Apoſtle, becauſe of the fruits of the ſpirit in them.