Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 77
LECTƲRE LXXƲII.
PHILIP. 4.
Verſe 3. Whoſe names are written in the booke of life.
4. Reioyce in the Lord alway, againe I ſay, reioyce.
WE hauehave heard the Apoſtles particular exhortations, firſt, vntounto Euodias and Syntyche, verſe 2. ſecondly, vntounto his faithfull yoke fellow, verſe 3. VntoUnto Euodias and Syntyche, that they would be of one accord in the Lord; vntounto his faithfull yoke-fellow, that he would be a meanes to ſet them at one, becauſe they were ſuch as for their labour with him and other his fellow-labourers in the Goſpell, were worthie that he ſhould doe this for them.
One thing yet remaineth to be noted from the exhortation vntounto his faithfull yoke-fellow, which is, the Apoſtles affirmation of his fellow-labourers, that their names were in the booke of life. Whereby he meaneth that their life was as certainely ſealed vp with God, as if their names had bene written in a booke to that purpoſe. For the better vnderſtanding of which phraſe and manner of ſpeech; firſt, we are to know, that in the Scriptures there is mention made of three bookes attributed vntounto God. One, the booke of Gods prouidence; another the booke of Gods iudgement; a third, the booke of life. The booke of Gods prouidence, is his fore-knowledge of all things before euer they were: And of this the Pſalmiſt ſpeaketh where he ſaith,Pſal. 139.16. Thine eyes did ſee me when I was without forme: for in thy booke were all things written which in continuance were faſhioned, when there was none of them before. Where by the booke of God is meant, his fore-knowledge whereby he knew all things from euerlaſting. The booke of Gods iudgement, is his knowledge of all our thoughts, words, and workes, which in the laſt day ſhall ſo clearely be preſented vntounto vsus, as if they were then read out of a booke, and according to which he ſhall then iudge vsus: And of this Iohn ſpeaketh where he ſaith; I ſaw the dead, Apocal. 20.12.both great and ſmall ſtand before God, and the bookes were opened, and the dead were iudged of thoſe things which were written in the bookes according to their workes. Where by the bookes is meant that knowledge of all our thoughts, words, and works which God in the laſt iudgement ſhal preſent vntounto eueryevery mans conſcience, ſo clearely as if a man ſhould open a booke wherein they were all written, and diſtinctly read them out of that booke. The third booke which is called the booke of life, euen of eternall life, is the euerlaſting fore-knowledge of God, whereby he ſpecially and particularly knew from euerlaſting who are his, and by a ſpeciall care preſerueth them vntounto life as certainely, as if their names were regiſtred in a booke to that purpoſe. And of this the holy Ghoſt maketh often mention in holy Scripture:Exod 32.32. As in Exodus where Moſes ſaith vntounto God, If thou wilt not pardon their ſinne, I pray thee race me out of the booke which thou haſt written. In the Pſalme, where Dauid in great anguiſh of ſpirit prayeth thus againſt his perſecuters,Pſal. 69.28. Let them be put out of the booke of life, neyther let them be written with the righteous. In Eſay, where the Prophet ſaith,Eſay 4.3. that he that ſhal remaine in Ieruſalem, ſhalbe called holie, euen eueryevery one that is written vntounto life in Ieruſalem. In Ezechiel, EZech. 13.9. Dan, 1 2…1.where it is called the writing of the houſe of Iſrael. In Daniel, where it is ſaid, At that time ſhall thy people be deliuered, eueryevery one that ſhall be found written in the booke. In Luke, where our Sauiour bids his Diſciples reioyce, Luke 10.20.becauſe their names are written in heauen. In the Apocalyps, where it is ſaid, He that ouercommeth, Apocal. 3.5.ſhall be clothed in white aray, and I will not put out his name out of the booke of life. And againe, Whoſoeuer was not found written in the booke of life, 20.15.was caſt into the lake of fire. And againe,Apocal. 21.27 where it is ſaid, There ſhall enter into this Citie no vncleane thing, neyther whoſoeuer worketh abomination or lies, but they which are written in the Lambes booke of life. Thus ye ſee mention of three books attributed vntounto God in the Scriptures, one of prouidence, another of iudgement, and a third of life, which here our Apoſtle ſpeaketh of.
Secondly, we are to know that no materiall booke is properly attributed vntounto God, as though he did write any thing in a booke, but onelyonly by a borrowed ſpeech, borrowed from the manner or them that for their better remembrance of things, write them in a booke; ſo to imply, that God knowes all things, and that they are alwayes had in remembrance before him, as if they were in a book. And therefore we defined his booke of prouidence, to be his fore-knowledge of all things before euer they were, whereby he knew them as wel from euerlaſting, as if they had bene written in a booke from euerlaſting. His booke of iudgement likewiſe we defined to be, his knowledge of all our thoughts, words, and workes, which in the laſt iudgement he ſhall preſent vntounto eueryevery mans conſcience, ſo clearely as if they were all read out of a booke, and according to which he ſhall then iudge vsus. And laſtly, the booke of life we defined to be, the euerlaſting fore-knowledge of God, whereby he ſpecially and particularly knew who are his, and by a ſpeciall and peculiar care preſerueth them vntounto life as certainly as if their names were billed in a booke, and regiſtred to be had in remembrance before him for euer. So that mention of ſuch bookes in the Scripture is not made in reſpect of God, as if he vſed, or needed to vſe any booke to any purpoſe; but for vsus, and for our vnderſtanding, that we, by the manner which we ſee vſed amongſt men, may the better conceiue and know, that God knew all things from euerlaſting, that in the laſt day all things ſhall be naked in his ſight, and that he knoweth all his by head, ſo that he hath a ſpeciall care ouer them.
Thoſe things thus noted, for the better vnderſtanding of the phraſe and manner of ſpeech here vſed by the Apoſtle, let vsus now come a little nearer to the opening of the meaning of theſe words. The ſpeech of the Apoſtle is touching his fellow-labourers, which had laboured with him in the Miniſterie, when the Church was firſt planted at Philippi: Of whom he ſaith, that their names were in the booke of life. Whereby he meaneth, that they were of the number of thoſe whom God had choſen in Chriſt Ieſus vntounto euerlaſting life, ſo that their life was as ſurely ſealed vp with God, as if he had taken their particular names, and written them in a book to remember them, and to giuegive vntounto them that which he had purpoſed from euerlaſting. This being the meaning, it remaineth now that we ſee what obſeruation we may gather hence for our further vſe.
But firſt a doubt is to be anſwered, touching ſome contradiction which may ſeeme to be betweene this of our Apoſtle here, and that of the ſame Apoſtle, where it is ſayd, that the Lord onelyonly knoweth who are his. 2. Tim. 2.19.For if the Lord alone know who are his, as there it is, then how doth he here ſay of his fellow-labourers, that their names were in the booke of life, ſo plainly ſetting it downe as if he knew it? Whereunto I anſwer, That albeit the Apoſtle in the place vntounto Timothie onelyonly ſay, The Lord knoweth who are his, Iohn 13.15.as alſo our Sauiour himſelfe in another place ſaith, I know whom I hauehave choſen; yet in the truth of the thing it is true, that he alone knoweth who are his, and that he alone knoweth whom he hath choſen: as that place in the Apocalyps makes more plaine, where it is thus ſaid,Apocal. 2.17. To him that ouercommeth will I giuegive to eate of the Manna that is hid, and will giuegive him a white ſtone, and in the ſtone a new name written, which no man knoweth ſauing he that receiueth it. For hereby it is ſignified, that no perſon liuing knoweth who are renewed in Chriſt Ieſus vntounto righteouſnes, and true holines, but God onelyonly, and the ſpirit of man which is in man. Thus then we ſay, that God alone knoweth who are his, and whom he hath choſen, abſolutely, and of himſelfe; ſo that no man can abſolutely and of himſelfe ſay of another, that he is the choſen of God, that his name is in the booke of life. Yet may the Lord, and ſometimes doth he reueale vntounto his children that which he alone, abſolutely, and of himſelfe knoweth, as the reuelations vntounto Abraham, Moſes, and the Prophets manifeſtly proue. And whether in that abundance of reuelations which the Lord ſhewed vntounto our Apoſtle,2. Cor. 12.7. and whereof he ſpeaketh ſomewhere, he had likewiſe ſome reuelation touching the election of ſome, and the reprobation of others, I cannot affirme. Many are of opinion that the election of ſome, and the reprobation of others were reuealed by God vntounto him. And ſo it may be, that the Lord who alone, abſolutely, and by himſelfe, knew whether the names of thoſe his fellow-laborers were written in the booke of life, reuealed by his holy Spirit vntounto our Apoſtle, that their names were written in the booke of life.
But I rather thinke that here he thus ſpoke as he thought by the rule of charitie. For, what ſaith the Apoſtle in another place of charitie?1. Cor. 13.7. namely, that it beleeueth all things, and hopeth all things: yea, and where it ſeeth certaine fruites and effects of election and ſaluation, there it is certainly to be perſwaded of election and ſaluation. Our Apoſtle therefore ſeeing how faithfully thoſe his fellow-labourers had laboured in the worke of the Miniſterie with him, in the planting of the Church at Philippi, how conſtantly they had walked in the truth, notwithſtanding the great oppoſition that was againſt them, how vnblameably they had had their conuerſation amongſt men, in charitie thus he iudged, that their names were in the booke of life. And this may verie well ſtand with the other, that the Lord onelyonly knoweth who are his. For that which properly belongeth vntounto the Lord, abſolutely and by himſelfe to know whoſe names are in the booke of life, that the Apoſtle aſſumeth not to himſelfe; but ſeeing the fruites of their election in their liues, he by the rule of charitie thus iudgeth of their ſaluation, that euerlaſting life was ſurely ſealed vp for them with God.
To come then vntounto my note, the thing which here I note, is the Apoſtles charitable iudgement of his fellow-labourers in the Goſpell of Chriſt Ieſus. By their fruites he iudged that they were branches of the true vine; vponupon their holy profeſſion and conſtant endeuor to increaſe the kingdome of Chriſt Ieſus, he pronounceth that their names were written in the booke of life. Whence firſt my obſeruation in generall is, that the children of God not onelyonly may and ought certainly to be perſwaded of their owne ſaluation in Chriſt Ieſus, but further, that they are by the rule of charitie to aſſure themſelues of the ſaluation of ſuch of their brethren as walke in the truth, hauing their conuerſation honeſt. For albeit this be moſt true, that not any can be ſo certaine of any other mans election or ſaluation as of his owne, becauſe he feeleth onelyonly in himſelfe the teſtimony of the Spirit witneſſing vntounto his ſpirit that he is the ſonne of God, and becauſe onelyonly in himſelfe he knoweth his faith towards God, and his louelove towards all Saints, not onelyonly by the outward fruites thereof, but like wiſe by the inward motions thereof which he feeles in his owne ſoule: yet may the children of God by ſuch outward fruites and effects of their election as they ſhall ſee in their brethren, according to the rule of charitie iudge that they are the choſen children of God, and heires of ſaluation. So we ſee that the Apoſtle writing to the Romanes, Corinthians, Epheſians, writeth vntounto them as Saints by calling, ſanctified in Chriſt Ieſus, choſen in him before the foundation of the world, and predeſtinated to be adopted through Ieſus Chriſt vntounto God. And why did he thus iudge of them? Euen becauſe of their communion with the Saints in the Goſpel of Chriſt, becauſe of the teſtification of their faith, and of their louelove towards all Saints, whereby they ſhewed themſelues to be partakers of the fatneſſe of the true oliue Chriſt Ieſus. So Peter writing vntounto the ſtrangers that dwelt here and there throughout Pontus, Galatia, Cappadocia, Aſia and Bithynia, calleth them the elect of God. And why? Euen becauſe of their conſtant faith, conſtant louelove, and conſtant abiding in the Church of Chriſt Ieſus. So Iohn calleth them vntounto whom he wrote, the ſonnes of God: and the Lady vntounto whom he wrote, the elect Ladie, becauſe they continued in the Church, and walked in the truth.
Do we then ſee in our brethren the outward fruites of an holy vocation, of regeneration and ſanctification? Do we ſee them make an holy profeſſion of the bleſſed truth of Chriſt Ieſus, giuegive good teſtimonie of a ſincere faith in Chriſt Ieſus, walk in holy obedience towards God, and louelove towards their brethren, faithfully labour in the workes of their calling, and denying vngodlineſſe and worldly luſts, liue ſoberly, and righteouſly, and godly in this preſent world? Of ſuch we may and are to perſwade our ſelues that they are reſerued vntounto the ſame inheritance in heauen with vsus, and of them we may ſay, that they are the ſonnes of God, elect in Chriſt Ieſus our Lord vntounto eternall ſaluation, prepared to be ſhewed in the laſt times. And beſides this that the holy Ghoſt by the mouth of the Apoſtles warranteth vsus hereunto, the rule alſo of charitie directeth vsus ſo to do. For, as before we heard, Charitie beleeueth all things, 1. Cor. 13.7.charitie hopeth all things. Which yet is not ſo to be vnderſtood, as if charitie were fooliſh, raſhly to beleeue eueryevery thing that is told, and there to hope where there is no cauſe of hope: for that the Wiſeman maketh a note of a fooliſh man,Prou. 14.15. where he thus ſaith, The fooliſh will beleeue eueryevery thing. But ſo charitie beleeueth all things and hopeth all things, as that it keepes it ſelfe within the rule of pietie, wiſedome and religion. If the thing diſpleaſe God, be repugnant to the truth, be hurtfull or diſgracefull to any of Gods children, charitie beleeueth it not, hopeth it not. But where there are good tokens of Chriſtianitie, plaine ſignes of a ſincere faith, euident teſtimonies of an holy obedience, there ſurely the rule of charitie bids vsus beleeue and hope the beſt, and there we may be bold to ſay, that they are the ſonnes of God, that their names are written in the booke of life. And is it not our Sauiours rule, that we ſhould iudge of the tree by the fruite, for that a good tree bringeth not forth euill fruite, Mat. 7.18.nor an ill tree good fruite? If it beare grapes, will any man iudge it to be a thorne? if it bring forth figs, will any man iudge it to be a thiſtle? Nay, by the fruite the tree is knowne what it is; and if the fruite be good, it may thereby be knowne that the tree is good. Right ſo, if we hauehave our fruite in righteouſneſſe and holineſſe, it may thereby be knowne, that we are the branches of the true vine Chriſt Ieſus. Whether then we looke vntounto the example of the Apoſtles, or vntounto the rule of charitie, which the Apoſtles followed, or vntounto that rule of Chriſt, to diſcerne of the tree by the fruite, we ſee that the children of God may not onelyonly perſwade themſelues of their owne ſaluation in Chriſt Ieſus, but further alſo may certainly iudge of the ſaluation of their godly brethren.
Now ſee, viri, fratres, men & brethren, the great neceſſitie that there is, that we ſhould be thus perſwaded one of another, euen ſo great, as that without it, the bond of peace, louelove, and Chriſtianitie cannot be maintained. For how can we louelove them, of whom we hauehave no hope that they ſhall be heires of the ſame ſaluatiō with vsus? How can we hauehave peace with them, of whom we are not perſwaded that they are at peace with God? How can we pray with them, and ſay, Our Father which art in heauen, touching whom we doubt whether God be their Father? How can we communicate in the Lords Supper with them, of whom we doubt whether they be ioyned with vsus in the ſame communion of Saints? How can we liue with them as with our brethren and beloued, if we doubt whether they be within the ſame couenant of grace with vsus? A ſhallow peace, and a ſhadow of louelove, and a ſemblance of Chriſtianitie there may be, but ſuch as vnderunder a colour onelyonly deceiueth, and hath no ſoundneſſe in it. It is this perſwaſion of our owne minds touching our brethren, that they are in one couenant of grace with vsus, that they are members of the ſame myſticall bodie of Chriſt Ieſus with vsus, that they are heires of the ſame ſaluation with vsus; that through one God, one faith, one baptiſme, one Goſpell of Chriſt Ieſus, they and we ſhall reigne together in one kingdome; it is this, I ſay, that linkes vsus in the true bond of peace, louelove, and Chriſtianitie; and either this muſt be, or elſe that cannot be.
If then we deſire to be knit together in the true bond of peace, louelove, and Chriſtianitie, let vsus ſo walke that we may be thus perſwaded one of another. As we are called to the knowledge of the truth, ſo let vsus walke in the truth, and let vsus keep faſt the profeſſion of our hope vntounto the end. Let vsus follow the truth in louelove, and in all things grow vp into him which is the head, yt is Chriſt, rooted & built in him, & ſtabliſhed in ye faith. Let our louelove one towards another abound yet more & more, in all knowledge and in all iudgement. Let vsus hauehave our conuerſation ſuch as becometh the Saints of God, and let vsus prouide for things honeſt, not onelyonly before the Lord, but alſo before men. Thus ſhall we hauehave a ſure ſeale vntounto our ſoules, thus ſhall we giuegive a good teſtimonie vntounto others that we are the ſonnes of God, and thus ſhall we be knit together in one mind and in one iudgement, that we may walke together in the houſe of God as friends.
My next obſeruation hence, is for the comfort of the Miniſter in particular. The Apoſtle, ye ſee, vponupon the faithfull labours of thoſe that had laboured with him in the preaching of the Goſpell at Philippi, pronounceth that their names were in the booke of life. Whence I obſerue this for the comfort of the good Miniſter of the Goſpell of Chriſt Ieſus: If he hauehave faithfully and painfully laboured in the worke of the Miniſterie, if he hauehave in all good conſcience inſtructed and admoniſhed his people, and endeuoured to increaſe the kingdome of Chriſt Ieſus, his reward is with God, and his life is as ſurely ſealed vp with God, as if his name were written in a booke to that purpoſe. To which purpoſe is that alſo of the Apoſtle, where he ſaith,1. Cor. 3.8.14. EueryEvery man ſhall receiue wages according to his labour. If any mans worke that he hath built vponupon abide, he ſhall receiue wages, which wages the Apoſtle calleth elſewhere a crowne of righteouſneſſe, 2. Tim. 4.8.which the Lord the righteous Iudge ſhall giuegive him at that day. Yea but what if he labour all night, and catch nothing? What if he run in vaine, and ſpend his ſtrength in vaine and for nothing amongſt his people?Eſa. 49.4.5. Yet is his iudgement with the Lord, and his worke with his God. Though Iſrael be not gathered, yet ſhall he be glorious in the eyes of the Lord, and his God ſhall be his ſtrength. So that howſoeuer his labour be in vaine vntounto them, yet ſhal it not be in vaine in the Lord; though they be not taught, yet ſhall not he loſe his reward. For, becauſe he hath bene faithfull,Mat. 25.21. he ſhall enter into his maiſters ioy. A good comfort, after he hauehave borne the burden and heate of the day, to receiue ſuch a penie. But what part of this comfort hath he, that being ſet in the vineyard to dreſſe it, neither hedgeth, nor ditcheth, nor gathereth out ſtones of it, nor planteth, nor watereth, but ſtandeth all the day idle in it? No more then the watchman that giueth no warning:Ezech. 3.18. Mat. 25.30. no more then he that diggeth his talent in the earth. This comfort belongeth vntounto him alone that laboureth.
Now ſee then, men and brethren, what this ſhould teach you. Is it ſo that the Lord rewardeth him that faithfully laboureth in the vineyard with euerlaſting life, but is angrie with him that loytereth, euen vntounto death? Behold then what care the Lord hath ouer you, & what dutie ye owe vntounto him again. For wherefore doth he ſend out the laborers vntounto you? Wherfore doth he ſo reward the labors of them yt labor faithfully amongſt you & admoniſh you? Wherefore is he ſo angry with them that do not labour amongſt you? Is it not for your ſakes, that ye may be prepared an holy people vntounto the Lord, that ye may be inſtructed in righteouſneſſe vntounto ſaluation, and that no holy dutie may be neglected towards you? Conſider then with your ſelues, what it is that the Lord looketh for from you; grapes, or wilde grapes? It is iudgement and righteouſneſſe, merciemercy and truth, peace and louelove, integritie and holineſſe, that he lookes for, and that he requires for ſuch his louing kindneſſe towards you, for ſuch his continuall care ouer you. And if theſe things be amongſt you and abound, then bleſſed ſhall ye be of the Lord, and ye ſhall eate of the fruite of your wayes. But if he looke for iudgement, and behold oppreſſion; for righteouſneſſe and behold a crying, for merciemercy and behold crueltie, for truth and behold falſhood, for peace and behold diſcord, for louelove and behold hatred, for integritie and behold diſſimulation and hypocriſie, for holineſſe and behold profaneneſſe and all kind of iniquitie; then what remaineth but a remouing of our candleſtick out of his place? what, but a fearefull looking for of iudgement, wherein ſhall be indignation and wrath vntounto them that diſobey the truth, and obey vnrighteouſneſſe. Seeing therefore the Lord in his tender care ouer vsus, ſendeth forth labourers vntounto vsus, and ſo plentifully rewardeth their holy labours amongſt vsus; let vsus againe with all care conſider what he requireth of vsus for ſuch his care ouer vsus, and in all obedience addreſſe our ſelues vntounto that dutie. His will is, that we ſhould hearken vntounto the voice of them that come in his Name, and he hath in nothing ſo much delight, as when his word is obeyed. His care ouer vsus in ſending his Miniſters vntounto vsus early and late, ſhal be repayed by vsus with a good dutie towards him, if we will hearken and obey. Let vsus therefore hearken and obey, and ſo ſhall we reape vntounto our ſelues a good reward. For he that plentifully rewardeth him that laboureth amongſt vsus and admoniſheth vsus, will alſo in like merciemercy reward vsus, if in vsus the fruites of his labours grow vp in righteouſneſſe and true holineſſe. And let this ſuffice to be ſpoken by occaſion of the Apoſtles affirmation touching his fellow-labourers, that their names are in the booke of life.