lectures UPON THE 〈◊〉 Epistle of St. P●●● 〈◊〉 the PHILIPPIANS, Delivered in St. Peter's Church in OXFORD: By the reverend and faithful servant of CHRIST HENRY AIRAY Doctor of Divinity and late Provost of Queen's COLLEGE, And now published for the use of GOD'S Church by C. P. Master of Arts and Fellow of the same College. LONDON Printed by EDW: GRIFFIN for William Bladen, and are to be sold at his shop in Paul's Churchyard at the sign of the Bible near the great north door. 1618. TO THE MOST REVEREND FATHER in God, George, L. Archbishop of Canterbury his Grace Primate of all England and Metropolitan, And one of his majesties most honourable privy Council. Most reverend father, I Can not presume to shroud this unpolished work under so high a Patronage, if I did not hope, that (as David loved lame Mephibosheth for his good father jonothan, so) your gracious favour to this Author (now with God) would excuse and pardon, yea accept this unperfited issue of his pains. These papers were never intended for the common view, being fitted in a plain and familiar style to a popular assembly; and therefore (I confess) not worthy of your acceptation: Yet I thought it injustice either to deprive the Church of God of the benefit of his labours, or not to consecrate them to your Grace's hands, to whom the Author was so much obliged. Your gracious countenance and love unto him (upon experience of his integrity whereof you were long a witness and sometime a judge) did much comfort him amidst other occasions of grief and dejection: His only requital were holy prayers for your happiness, which he forgot not in the extremity of his last sickness, even then devoutly entreating the Lord for his blessing upon your person, and government. Besides your Grace is pleased to make your favours (as it were) hereditary, extending them in great measure to his Successor our present Governor and to our College; In which respect, the best of all our labours are justly devoted to your Grace, as a small discharge of our duty, if not rather as an acknowledgement of our obligation. These Lectures which now I present, are an Exposition of Saint Paul's divine letter to the Philippians: An Exposition, indeed not suitable to the niceness and curiosity of our times, not elegant in words, and without all affectation (unless of plainness:) But yet (lest I too much disparaged the Author and his Work) if I be not mistaken, the naked and natural sense of this holy Text is here so faithfully opened, and withal so powerfully and thoroughly applied, that (I doubt not) God's Church and people may hence reap much benefit, which was the Author's only aim in the exercise of his ministery, and shall be my chief comfort. Whatsoever it is, I humbly commend it to the blessing of God and to the use of his Church, desiring to honour it with your Grace's name, whose Patronage shall procure it respect from others. The Lord jesus long preserve your Grace (after the joy of our hearts and the breath of our nostrils his most excellent Majesty) a great and sure friend of religion, and a worthy instrument of the welfare and peace of this holy and happy Church of England. Your Grace's humble Orator Christopher Potter. To the Christian Reader. IT was a just taxation of our times by grave and reverend Beza, Dum tempora superiora cum nostris comparo, dicere consuevi plus illos conscientiae scientiae minus habuisse; nos contrà scientiae plus, conscientiae minus habere: The brains of men were never more stuffed, their tongues never more stirring, and yet their hearts never more empty, their hands never more idle. The disease of our forefathers was ignorance, ours is impiety; they were ill in the head, we are sick at the heart: they were blind but (after their manner) devout, we are skilful and profane. No age was ever blessed with such a light of knowledge, and yet none more fruitful of the works of darkness. The main reason undoubtedly why wisdom and holiness, learning and sanctity are so usually now a days divorced, is because (as that Heathen of old could complain) disputare malumus quàm vivere: If men can argue and discourse of religion it suffices, not one of a thousand thoroughly digests his knowledge, or turns the holy Precepts of Divinity into practice. Hence, the world abounds with polemical books, which do not so much compose as breed contentions; (though I confess the fault is not ours, but our Adversaries, whose perverseness will not be convicted even when they are convicted:) But for practical divinity and lively devotion, it is an argument not more necessary than rare, handled but by few and not by many regarded. Yet in this iniquity of times, wherein the affections of men had more need to be ordered then their judgements informed: in my opinion, those Treatises are of best service and use which reduce Christianity into action, and warm the heart and conscience with devotion. In this rank I account this Commentary: which was a principal motive unto me (as we all own ourselves unto the common good) not to smother a work so serviceable for this age, nor to bereave God's Church of such a furtherance; especially being herein encouraged by sundry reverend and judicious. A Commentary perhaps not to the taste of many men in this age, whose nice palate doth loath the dry manna, and can best relish the unsavoury sauces of Egypt. Others (who cannot fancy Divinity unless she be wanton trimmed up in the light colours of human art and eloquence) will here require elegancy of words, and quarrel at his careless style. I answer, mores non verba composuit, & animis dixit non auribus, the scope of his labours was his auditor's instruction not his own applause, nor did he care to please so much as to profit. To come with the enticing words of man's wisdom, and to preach only themselves is the note of false Teachers: the charge of Christ's Minister is in demonstration of the spirit and of power to divide the word of truth aright unto his people, and this was our Author's aim. God's oracles are to be faithfully expounded, not curiously minced, not loosely dallied with, & surely the plain song of Scripture is the best music without these quavering descants of man's wit. How licentiously & profanely Popish Friars have abused Gods holy word by their trifling postils, it is too manifest. Yea (be it spoken with due modesty and reverence to those Worthies, to whose industry and wit the Christian Church is so much beholding,) some of the ancient Doctors were too far in love with acquaint interpretations: especially Origen, whose excessive allegorizing (by the confession of Eusebius, Lib. 6. c. 18. who yet was his great favourite & partial in his praises) caused the Apostate Porphyrius to blaspheme and to scoff at the Scriptures. Which consideration, no doubt, moved Caluin, Melancthon, Martyr, and the rest of our late and learned Expositors to stick so close to the letter of the Text, and in all simplicity to deliver the meaning of the Holy Ghost. Their judgement our Author approved, and followed their example, opening in these Lectures the simple and most naturally intended sense of the holy Apostle, and and thence urging & applying the Observations so effectually, that many (not only of his ordinary hearers, but even of the University, by whom he was much frequented) blessed God for the direction and comfort they received from his mouth. The life of delivery in him was very powerful, & made great impression in his hearers: this book wants that advantage, which yet is here supplied, because those things which then were only delivered in the ears of few, are here submitted to the eyes of all. Touching the Author himself I need not say much. Although (after a sort) he condemned himself to obscurity, and affected a private and retired life: yet he could not hide himself from the eyes of the world, being generally noted and esteemed for his holiness, his integrity, his learning and gravity, his indefatigable pains in the discharge of his ministerial function, his singular wisdom and dexterity in the government of our College, which by God's blessing upon his care hath sent forth many learned Ministers into the Church, many worthy Gentlemen into the Commonwealth. Briefly, in his whole conversation he was so sincere & unrebukable, that by some (partly by occasion of these Lectures) he was defamed for preciseness. Indeed, as the times are now, the only means almost to avoid that reproach is to be notoriously wicked. But (in few words to wipe of that imputation) how much he condemned the injurious zeal of the Separatists, how far he misliked all busy disturbers of the Church's peace & quiet, still gravely exhorting to calmness and moderation, how hearty he reverenced his holy mother the Church of England, and how willingly he conformed himself to her seemly ceremonies and injunctions, besides his practice, he hath so many reverend & grave witnesses, as he had familiar acquaintance. To say truth, he was not of the Laodicean temper, nor yet pure in his own eyes: zealous & fervent, not turbulent & contentious: a faithful servant of God, an humble and obedient son of the Church, an enemy to faction no less then to superstition. Lastly, when the few and evil days of his pilgrimage were ended, (as a comfortable death ever follows a conscionable life,) he patiently & meekly endured Gods gentle visitation, earnestly longed after his dissolution, and to be with Christ, which he knew was best of all, and at length (when the time of his changing was come) devoutly commending his soul to the mercy of his redeemer, he closed up his eyes in peace, & was carried to his grave with honour. He now rests from his labours and his works follow him: he hath left behind him a blessed memory, and a name sweeter than any ointment. This holy monument of his industry I commend to thy use and serious meditation, good Christian Reader: which favourably accepted may encourage me to publish other of his labours. The Lord jesus bless all our endeavours to the building up of his Church, and our own everlasting salvation, Amen. Queen's College Nou. 28. 1617. Thine in the Lord jesus, Christopher Potter. A Table Alphabetical. A. Adversaries of the truth not to to be feared. pag. 253. Affliction a gift and grace of God. 89. 700. 707. fruits of them. 80. 180. Comforts in them. 337. 763. 700. whether to be desired. pag. 709. Aged Ministers to be respected. pag. 492. Allusions approved in the Scripture. pag. 592. Ambition a note of false teachers. pag. 821. Anabaptists their error touching oaths. pag. 97. Apostates censured. pag. 196. 250. Armour of a Christian. pag. 512. B. Baptism, duties from it. pag. 342. Bodies of men frail and vile. pag. 857. Book of life. pag. 745. Bowing at the name of jesus. pag. 353. Brownists taxed. pag. 175. 293. 846. 782. C. CAluin we reverence, yet we no Caluinists. pag. 292. 829. Carefulness. pag. 800. Censures to be charitable. pag. 869. Certainty of salvation. pag. 402. 749. 724. Circumcision twofold. 597. carnal abolished 602. moral use of it. pag. 605. Charity hopes the best. 79. 74●. a work of Christ. pag. 562. Christ the only gain. 200. in life. 203. in death. 206. true God. 316. his obedience. 325. his second coming. 796. duties from it. 843. his sufferings in soul 329. fruits of his death. 330. how exalted. 341. all creatures subject to him. 356. the mark of our Christian race. 750. his body not every where. 844. it is a true body. pag. 862. Christians to be like minded. 289. why. 290. how freed from the Law. 328. not void of passions. 538. their courage. pag. 253. Church to be remembered in our prayers. 46. not without stain in in this life. pag. 286. Company of wicked dangerous. pag. 437. Confidence must be in Christ. 627. not in our best works. pag. 637. 661. 649. 657. 666. Contentions dissuaded. pag. 299. Contentation in all estates. pag. 877. 921. Corporal presence in the Sacrament. pag. 225. Covetousness. pag. 880. Cross of Christ. 812. enemies of it. ibid. D. DEacons described. pag. 4. Death may be desired. 215. how. 216. why. 217. not to be feared. 219. 221. a mercy of God to the faithful. pag. 532. devils subject to Christ. pag. 361. Distrustful care. 802. reasons against it. ibid. Dissensions objected to us answered. 291. 786. causes of them. 780. remedies pag. 782. Doubting of salvation, a doctrine false and uncomfortable. pag. 183. 195. 402. 724. Drunkenness. pag. 826. E. EArthly desires. pag. 825. Elections. pag. 906. Enemies to the cross of Christ. pag. 810. Equity and moderation urged. 774. ●ules for it. pag. 779. Erasmus his judgement of Luther. pag. 591. 621. Exhortations whether they do inf●●●e 〈◊〉 pag. 398. 732. Exaltation ●f Chr st. pag. 348. Example's ●●●●tion. pag. 790. Experimental knowledge in the word necessary. pag. 124. F. FAVORINA th' commended. 252. a gift of God. 26●. by it are we assured of salvation. 403. how it justifies. pag. 678. Faithfulness. pag. 919. Fawl s how to be noted. pag. 734. F●lse teachers, dog●. 583 to beware of them. 587. notes of them. pag. 589. 814. Fear servile an ●●fil●all. 406. motives to this la●●er. pag. 411. Fellowship in he Gospel's a blessing. pag. 37. Flock, their duties to their Pastor. pag. 231. free-will confuted. pag. 72 398. 415. 731. 893. Friends their duty. pag. 54. Fulfilling of the Law. pag. 888. G. GOds immutability the ground of our perseverance. 63. he the author of all good. 68 416. delivers out of troubles. 190. providence over his. 791. his glory chiefly to be aimed at. pag. 226. Good works. See Works. Good report to be desired. pag. 843. Gospel of Christ a great blessing. pag. 49. 650. Grace. 4. author of it 5. effects. pag. 22. 26. Gravity of carriage. pag. 832. H. HEalth a mercy of God. pag. 530. Hearers of the word their duty. pag. 374. Heretics contentious. pag. 300. Hope a virtue necessary in Christians. 194. it must be constant. ibid. it is certain. pag. 409. Humility. 8. an effect of grace. 87. a preservative of concord. 305. properties of it. pag. 3●3. Humiliation of Christ voluntary, 323. it was of the whole person. pag. 324. Hypocrisy. pag. 248. I. IGnorance in religion. pag. 120. Imitation of Saints. 790. rules for it. pag. 792. Impatience in wrongs. pag. 794. Inferiors not to be contemned. pag. 503. Invocation of Saints condemned. pag. 26. 57 59 ●66. joy in the Lord. 572. 756. it contains the whole worship of God. pag. 612. justification not by works. 150. 672. (See Merits) by imputed righteousness. pag. 677. K. KNowledge in the Word. pag. 119. 652. Knowledge of Christ threefold. 643. it is excellent and precious. 649. 684. great vantage. 651. experimental. pag. 683. L. Levitical ceremonies abolished. pag. 60●. Life ought to be conformahle to our profession. 242. reasons. 243. a warfare. 511. we are not to esteem it for Christ. pag. 558. Light, how the faithful are lights. 442. they communicate their light to others. pag. 449. Light behaviour. pag. 833. love testified by prayer. 23. persuaded. 103. 114. 250. qualities of true love. 103. to be guided by knowledge. pag. 127. Lying. pag. 829. M. MAintenance of Ministers. pag. 901. Martyr's ground of their cheerfulness. pag. 200. Means of grace. pag. 267. Mercy of God. 5. use of it. pag. 6. Merit confuted. 154. 183. 339. 390. 933. it cannot stand with Christ. pag. 664. Ministers their duty. 10. 373. 850 calling honourable. 13. 74. their success from God. 73. willingly to be heard. 175. 475. to love their people. 499. how they ought to be qualified. 474. whether now worse than ever. 482. how to be entertained. 549. 555. to visit the sick. 561. to be maintained. pag. 901. Ministry a labour. 507. a warfare. pag. 512. Multitude not safe to be followed. pag. 808. 905. Mutual affection commended. pag. 471. 547. Murmuring against God or man. pag. 421. N. NAme of Jesus. pag. 353. Natural man described. pag. 71. 440 444. 891. O. OBedience of Christ active and passive. pag. 326. Occasion of this Epistle. pag. 2. Oth' lawful. 94. conditions of it. pag. 96. Overweening conceit a sin. pag. 87. 736. P. PApists, their dissensions. 292. slanderers of religion and true professors. 590. 661. enemies of the cross of Christ. pag. 812. Patrons of livings. pag. 920. pastors to love their flocks. 103. 209. 276. 373. 805. 725. 499. to entreat them gently. 568. 733. ought to be patterns of holiness. 796. 850. often to iterate their admonitions. pag. 803. Paul twice prisoner under Nero. pag. 156. Peace of God and of conscience. pag. 4. 813. 859. Pelagianisme by whom renewed. pag. 302. Perfection in this life. pag. 718. 735 759. 888. Persecution for the Gospel. 82. 259. a gift of God. 88 268. it doth not diminish the Church. pag. 159. Perseverance final. proved. 63. 747. 733. parts of it. pag. 64. Persuasion threefold. 76. how a man may be persuaded of another's salvation. pag. 77. Philippi a City of Macedonia. pag. 3. Physic. pag. 530. Popish Clergy. 484. perfection pag. 762. Poverty comforts in it. pag. 884. Prayer to God alone. 26. 54. necessity of it. 43. 51. 108. motives to it. 109. it is effectual. pag. 186. Preachers different. 171. marks of a good Preacher. pag. 173. Proficiency in religion. pag. 376. 396. 721. 730. Promises of God. pag. 856. Providence of God. pag. 468. Purgatory confuted. pag. 224. 360. Purity to be laboured after. pag. 138. 838. Q. QVarrelling. 424. to compose them a Christian duty. pag. 738. Questions touching ceremonies & discipline not substantial. pag. 293. R. Rage's of tyrants a token of their perdition. pag. 257. Recusants censured. pag. 351. Regeneration imperfect in this life. 286. 716. 433. the true circumcision. 606. it altereth the whole man. pag. 632. 891. Relapses in religion. pag. 397. Resurrection of Christ, duties from it. pag. 341. Resurrection of our bodies confirmed. pag. 854 863. Reward of works. pag. 916. 929. 933. Rich men their duty. pag. 883. Righteousness twofold. 668. of faith and of works cannot stand together. pag. 671. S. SAbaoth. pag. 836. 941. Sacrifices of Christians. pag. 464. 933. Saints in Christ, who. pag. 3. 433. 944. Saints not mediators of intercession. 28. 57 to be reverenced. 60. and imitated. 790. subject to infirmities. pag. 743. 791. 866. Security. pag. 195. 413. Sickness incident to the faithful, and why, 519. of flying in the time of sickness. pag. 559. Schism, causes thereof. 780. remedies. pag. 782. Scriptures not obscure. 100LS. to be searched with diligence. pag. 121. 584. Soul of man immortal. pag. 222. 858. Suffering for Christ. pag. 268. Swearing reproved. pag. 9 T. TImothy the approver of this Epistle. pag. 2. Thanksgiving to God. 34. 809. how we are to give thanks. pag. 40. V Vainglory to be avoided. pag. 303 625. 824. Virtue of Christ's resurrection. pag. 692. Unity in affection and judgement persuaded. pag. 294. Unregenerate, their actions all sinful. pag. 151. 153. 891. Unthankfulness to God a grievous sin. pag. 35. 810. Usury condemned. pag. 846. W. WAnt doth not deject God's Children. pag. 875. Weak to be supported. pag. 770. Will accepted for the deed. pag. 434. Women commended in the Scriptures. pag. 742. Works good, their causes. 144. we are to abound in them. 145. fruits of righteousness. 149. their author. 152. their end. 153. persuaded by our Church. 247. 394. 639. true use of them. 663. no part of our righteousness. 592. 659. 674. 634. how called dung. pag. 637. 646 661. Word of God a light. 443. 445. a word of life. pag. 451. Worldly carefulness. pag. 800. OBSERVATIONS more largely amplified. CHAP. I. Thanksgiving is a service principally required in a Christian. 34 Our fellowship in the Gospel with other Churches a great blessing. 36 Prayer is needful even for those graces we have. 43 We are to pray for the continuance of the Gospel. 48 The ground of our perseverance is the immutability of God. 63 All our sufficiency is of God. 68 Our love to Ministers a good argument of our growth in godliness. 82 To suffer persecution for righteousness sake is a gift and grace of God. 88 268 Prayer necessary for the increase of God's graces. 108. 186 We must proceed and go forward in godliness. 112 Christians are to abound in good works. 145 Good works are the fruits of righteousness. 149 The Church is not diminished but increased by persecution. 158 Afflictions of the godly turn to their comfort. 180 Christ jesus the only gain and vantage of Christians. 200 A Christians desire should be to be dissolved and to be with Christ. 215 The dissolution of God's Saints is a passage into heaven. 221 The long life of good Pastors a blessing of God upon a people. 229 Our practice must be conformable to our profession, 242 In a Christian courage we are not to fear the adversaries of the truth. 253 The rage of persecutors an infallible sign of their destruction. 257 Faith is a special gift of God. 265 CHAP. II. NO Church so reform, but hath somewhat amiss. 286 All Christians are to strive to be like minded in the Lord. 289 Contentions to be avoided. 299 Humility a preservative against contention and vainglory. 305 Christ jesus a perfect pattern of humility. 315 The obedience of Christ the ground of all our comfort. 325 Christian confession of Christ necessary. 363 To begin in the spirit is not sufficient, unless we continue. 396 Doubting of salvation a desperate and uncomfortable doctrine. 402 We are to pass the time of our dwelling here in fear. 411 Murmuring against God or men forbidden Christians. 420 How Christians may live blameless in the midst of a crooked nation. 438 All the faithful are lights in the world. 443 The glory of God's Minister is the gain of souls. 456 The issue of all actions is in the hand of God. 467 A great sin in Ministers to seek their own more than Christ's. 478 Superiors in place or gifts ought not to contemn their inferiors. 503 The Ministry is a painful labour. 507. and a warfare. 512 Children of God never quite rid of sorrow in this life. 546 The Ministers of Christ are to be entertained with all respect. 549 Christians are not to respect their lives for the work of Christ. 558 CHAP. III. THe Minister of God is to temper his speech according to the quality of his hearers. 568 The joy of Christians must be in the lord 572. 7 6 False teachers are diligently to be avoided. 589 Christians in some cases may lawfully stand upon their own commendations. 624 Conversion works an alteration in the whole man. 632 Good works are no part of our righteousness before God. 634. 659. 674 The best of our works are but loss or dung; and how. 637. 661 The knowledge of Christ jesus is excellent and precious. 649 To renounce our own righteousness is both difficult and yet necessary. 657 Righteousness imputed and inherent in justification cannot stand together. 671 We are justified by righteousness imputed. 677 Experimental knowledge of Christ necessary to a Christian. 684 To be afflicted for Christ, is an advantage. 700. 707 The best of God's Saints in this life come short of perfection. 716. 735 Gods children may be certainly assured of their salvation. 726 Christians are to strive toward perfection. 721. 729. 747 Life eternal the reward of our Christian race. 753 God alone opens the heart to attend unto the word. 774 In our Christian imitation we are to make choice of the best examples. 790 It is not always safe to follow a multitude. 808. 905 The reward of the impenitent is damnation. 815 We are here but pilgrims, our City is above. 832 Christ will certainly come the second time to judgement. 843 The faithful desire and long for that coming. 846 Christ will raise up his children from the grave to glory. 854 CHAP. IV. Minister's to instruct and admonish publicly & privately. 736 It is a Christian duty to compose quarrels & contentions. 738 Christians are to rejoice in the Lord in all estates. 756 For unities sake we are to yield of our right. 774 The providence of God is ever near his children to secure them in troubles. 791 Worldly and distrustful care by all means to be avoided. 800 Thanksgiving unto God a necessary Christian duty. 809 Whatsoever things are true, honest▪ etc. we are to practise. 826 Practice must be joined with profession. 848 The Minister should be a pattern of holiness to his people. 850. 796 Gods graces are not always alike manifest in his children. 869 We are charitably to censure the slips of our brethren. 869 We are to be content with that estate wherein God hath placed us. 875 The power of doing any good is from Christ, 892 Ministers are to partake of our temporal things. 901 Good works further our reckoning in the day of Christ. 915 Works of charity are sweet smelling sacrifices. 923 God will surely recompense what good soever is done unto his Saints. 929 Always in all things God is to be praised. 939 ERRATA. PAg. 117. for Saviour read savour. p 153. in whatsoever good, deleatur. p. 245 secrets, read streets. p. 249. conversion, r. conversation. p. 404. promises, read praemises. p. 493. was a mother, read was as a mother. p. 500 courses of God's house, read courts. p. 590. Martin, read Martyr. p. 751. viri, fraetres, deleatur. p. 769. divine eyes, read dim eyes. p. 809. Et hoc sciamus fortiorem etc. deleatur. Chap. 4. in the beginning, for folio 721. read 865. 866. and so forwards to the end. lectures ON THE WHOLE Epistle of S. PAUL to the PHILIPPIANS. LECTURE I. CHAPTER I. Verse 1. Paul and Timotheus the servants of jesus Christ, to all the Saints in Christ jesus which are at Philippi, with the Bishops and Deacons. 2. Grace be with you, and peace from God our Father, and from the Lord jesus Christ. WHEN first it pleased the Lord to call me to this set work 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 choice of some other scripture which happily might better fit this place. But so it pleased the Lord to dispose that I should go forward even throughout the Epistle unto the end, and the last day conclude my observations thereupon in your hearing. Now I have thought good again to begin with that whereof I have made an end, that so, if the Lord will, the meaning of this whole Epistle, and the doctrines thereof, may in good time be delivered in your hearing. Paul and Timotheus] I shall not need to speak much touching the occasion whereupon the Apostle wrote this Epistle, because I have already spoken almost of all the things that occasioned it. The Philippians having heard of the Apostles imprisonment at Rome, sent their Minister Epaphroditus unto him, with relief from them to supply his necessities. Whereupon Epaphroditus coming to Rome, told the Apostle the state of the Church at Philippi, how that there were false Apostles crept in amongst them, which urged circumcision, and the works of the Law, and that the Philippians constantly withstood them. The Apostle therefore to commend their constancy for their further encouragement thereunto, to arm them against the false teachers for their clear satisfaction in the points which they urged, and to give them thanks for their great liberality towards him, wherein they showed their care for him, wrote this Epistle unto them. Wherein, as in all other his Epistles is 1. set down the inscription. 2. the salutation. 3. the body of the Epistle itself. In the inscription, 1. we have the persons saluting. 2. the persons saluted. The persons saluting are described 1. by their proper names, and then by a title of dignity 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 approver of it; or Paul the inditer of it, and Timotheus the writer of it. The title of dignity commune to them both whereby they are described is this, the servants of jesus Christ; servants both, and therefore to attend upon their ministery and service, and both servants of jesus Christ, and therefore to attend upon the ministration of the gospel which he had committed unto them, but yet the servants of jesus the Saviour of the world, even of jesus Christ anointed a King to defend us, a Prophet to teach us, and a Priest to offer up a sacrifice for our sins. 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 under the name of all the Saints in Christ jesus which are at Philippi. for by all the saints in Christ jesus, he meaneth all them which in baptism had given their names unto Christ jesus, thenceforth to die unto sin, and to live unto God in righteousness and true holiness, which was all the Church at Philippi. Now this Philppi was a chief City in the parts of Macedonia, Act. 16.12. whose inhabitants came from Rome to dwell there, the first City in the passage out of Thracia beyond the river Strymon. At the first it is generally thought to have been called Crenida, because of the many fountains about the hill whereon it was built, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons: and afterward to have been called Philippi, because of the fortification and enlargement thereof by Philip King of Macedon; and now to be called Gricopolis, as if ye would call it Chrysopolis, a City of gold, because of the great abundance of gold that is there, so great that Philip is said to have received thence yearly above 1000 talents of gold, which is as much as 600 thousand french crowns. This City is notably known, as for the great overthrow of Brutus and Cassius there by Octavius and Antony; so especially for the preaching of the gospel there by Paul, and Silas, and Timotheus, for the embracing of the truth there by their ministery, and for many other accidents there during the Apostle his abode there: for Paul being warned by the spirit to go into Macedonia, he went thither, and first came to Philippi, & there preached, and by his preaching converted Lydia, so that she and her household were baptised. Afterwards he cast out of a maid a spirit of divination. Whereupon he was brought before the Magistrates, sore beaten with rods, cast into the inner prison, and his feet thrust into the stocks. Being there in prison, the foundation of the prison was shaken by an earthquake, the doors were opened, the prisoners bands were loosed, the jailor was converted, he and his house baptised, and the Apostle delivered. For these things this City is well known, and it was the Church generally in this City, 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 signify, because he speaketh of many in one Church. By Deacons also, he meaneth those that by their office were to receive and distribute the common liberality of the Church, according to the necessities of all the poor members thereof, such as we read to have been ordained in the Church, Act. 6 5. and such as are described by our Apostle, 1 Tim. 3.8. etc. Unto whom together with the Bishops, the Apostle is thought here to write, as to magnify their office, so because theirs had been the care chief in respect of their office, to send the Church's liberality to him by their Minister Epaphroditus. The salutation followeth, wherein he wisheth them all good from him which is the author of all goodness. Where 1. is set down the thing which he wisheth unto them, which is grace and peace, understanding by grace the free favour of God, wherewith he loveth his children, and whence as from the fountain all other goodness doth flow: and by peace every blessing corporal and spiritual, for this life and that that is to come, flowing from that fountain of grace. 2. is set down unto whom he wisheth this grace and peace, namely unto all the Saints at Philippi, together with the Bishops etc. 3. is set down the author from whom, and by whom he wisheth this grace and peace unto them, which is from God our father as the fountain and first original, from whom cometh every good and perfect gift, and from the Lord jesus Christ, as the means by whom every grace of the spirit is conveyed and derived unto us. Thus much for the purpose of the Apostle in these words, and the meaning of them. Now let us see what notes we may gather hence for our farther use and instruction. Paul and Timotheus] First then for the very name of Paul it should not pass us reading, or hearing of it, but therein we should observe the great mercy of our gracious God towards sinful creatures. For what was Paul that now wrote unto the Churches here and there to 'stablish them in the faith? Surely he was sometimes a bloody Saul, a cruel persecutor of God's Church, one that having received authority of the High Priests, Act. 26.10. shut up many of the Saints in prison, and when they were put to death gave his sentence, 11. & punished them throughout all the synagogues, and compelled them to blaspheme, and being more mad upon them persecuted them even unto 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 delivered them unto death, Gal. 1.13. one that persecuted the Church of God extremely, and wasted it. All which things himself testifieth of himself. Can there well have been a more forlorn man, a more desperate and godless creature? Yet this man was received unto mercy, yea unto such mercy, that the Lord called him to be an Apostle, and chose him to bear his name before the Gentiles, and Kings, and the children of Israel. And that this was a work of the Lord his own mercy, our Apostle himself witnesseth, where he thus saith, I was a blasphemer, and a persecutor, and an oppressor, 1 Tim 1.13. but I was received to mercy. And why was he received to mercy? himself tells us saying, for this cause was I received to mercy, 16. that jesus Christ should first show on me all long-suffering, to the ensample of them that shall in time to come believe in him unto eternal life. It was then the Lord his great mercy towards him, that of a cruel persecutor he became an holy Apostle of Christ jesus, and this mercy was showed on him, that in him might be an example of God's mercy towards miserable sinners. I might instance in the like mercy of the Lord towards Matthew, first a Publican, afterwards an Evangelist; towards Zaccheus, first a sinful man, afterwards a notable convert; towards the thief on the Cross, ere while on the cross, after a while in paradise etc. but I will not trouble you with multitude of examples, wherein might appear the riches of Gods great mercies, towards great and grievous sinners. Neither let this be any encouragement unto any man, to let lose the reins unto sin, because where sin aboundeth there mercy aboundeth much more: for if any man upon such examples of his mercies shall presume and make bold to sin, let him also know, that as the Lord is merciful, so is he also just, and that towards him and such as he is, justice shall triumph over mercy. Rather let this so loving mercy of the Lord teach us, neither to despair in ourselves, nor of others, though great sinners: for what though we have omitted such things a● we ought to have done, nor only so, but committed such things as we ought not to have done? What if we have committed incest with Lot? or murder, and adultery with David? Nay what if we have been blasphemers, or persecutors with Paul? unjust with Zaccheus? or thieves with him on the cross? The Lord hath mercy enough for us in store, and others as great sinners as we, and overtaken with the like sins have been receipt unto mercy. Only let us acknowledge our sins with David, Luc. 7.38. weep for our sins with the woman in the gospel, obey when the Lord calleth upon us with Paul, receive him joyfully when he cometh unto us with Zaccheus, and pray fervently unto him with the thief upon the cross, and then assure we ourselves we shall be received unto mercy. And who knoweth of any but the Lord may give grace unto repentance, and then surely followeth mercy. The Lord his mercies are in his own dispensing: he may when he will, and he doth when he seethe it good, renew the heart, and grant mercy. Though therefore the prodigal child run a lewd course for a long time, yet let us hope that the Lord will at length give grace unto repentance, and receive him unto mercy. Paul and Timotheus] The second thing which I note is, that the Apostle joineth unto himself Timothy, aged Paul, young Timothy, an excellent Apostle, an inferior Minister; the author of the Epistle, him that only approved it, or at the most wrote it from his mouth; and all this to grace and credit Timothy with the Philippians, unto whom he meant shortly to send him, as it appeareth by the next chapter, vers. 19 Whence 1. I observe a notable example of rare humility. for a rare and seldom thing it is to be seen, superiors to receive their inferiors into the honour of their labours, and to be willing that what honour or favour may accrue unto them by their labours, 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 unto themselves, to be thought to have had their inferiors to have joined with them in their labours, to have used their help, or to equal them with themselves. Yet such was Paul's humility, that he gladly received Timothy, a faithful minister of the gospel, but far inferior unto him, into the honour of his labours, and equalled him unto himself, as if his hand had been as far in the writing of this Epistle as was his own, that as they should accept of him for it, so they might accept of Timothy also. He had learned that lesson well, which our blessed Saviour gave both him and us to learn from himself, Mat. 11.29. saying, Learn of me that I am meek and lowly in heart. And himself herein gave the Philippians a good pattern of that, whereunto afterward he exhorteth them, Phil. 2.3. that in meekness of mind every man should esteem others better than himself. His estimation of Timothy, and his lowliness of heart are sufficiently witnessed by this his associating of him unto himself: but such a self-liking hath now possessed men that such humility is hardly to be found. Every man likes his own labours so well, and stands so much upon his reputation, that he cannot endure the disgrace, that any man should say or think, that he hath had this or that help, this or that advise, that he never did this or that of himself. To have the credit or commendation of any thing well done of ourselves we like it well, but if any be joined in with us, especially our inferiors, we make little reckoning, and oftentimes had as lief want it as have it so. So far are we from the Apostles humility. Whereunto if we will attain, we must not think of ourselves above that is meet, we must think of others according to their worth, we must not think much to receive others into the honours of our labours, and we must make ourselves equal to them of lower sort than ourselves. And this if we do we shall be good followers of the Apostles humility. 2. In this joining of Timothy unto himself, I observe a good pattern of that care which ought to be had of of the Ministers credit with his people. For wherefore did the Apostle join Timothy unto himself? He meant to send Timothy shortly unto the Philippians to instruct them in the ways of God more perfectly, as appeareth by the next chapter: & therefore for the better credit of him in his ministry with them when he should come unto them, in writing unto them he receiveth him into the honour of his labours, & joineth him unto himself. So should they do that are called unto greater place in the Church than others of their calling. They should by all means seek the grace, and credit, and countenance of the Minister with his people; yea whatsoever might be for the furtherance of him in his ministry they should with all holy care regard it: for the grace we see of the Minister is the grace of his ministry; and the more he is countenanced by his superiors, the more he prevaileth in his ministry with his people. As therefore they would give testimony of their care of the Church, and of the building up thereof by the ministry of the gospel, so they should have care of the Ministers credit with his people. And I wish they would do so. But I pass over 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 Corinth's, and in the epistle to the Colossians, the Apostle in the inscription of his Epistles joins Timothy to himself as here he doth, but there in title he severeth himself from Timothy, saying, Paul as Apostle of jesus Christ and our brother Timotheus: and likewise in the Epistle to Phil●mon, saying, Paul a prisoner of jesus Ch ist, and our brother Timotheus. But here he makes no difference betwixt himself and Timothy, assuming only that title which was commune to them both, the servants of Christ jesus. Which title in itself albeit it be common to them with all that have given their names unto Christ jesus, forasmuch as this is the title of all that are baptised into Christ jesus; yet both in other places doth our Apostle entitle himself, and in this place entitle both himself and Timothy, and consequently all the Ministers of the gospel, hereunto in a special respect of their service in the ministry of the gospel of Christ jesus, and of the great dignity and honour vouchsafed them thereby. Hence then 1. I observe a duty for the Ministers of the gospel, whereof their very names is to put them in mind. They are called the servants of Christ jesus; they must therefore remember that they are so, and carry themselves as servants of Christ jesus, and not Lords over God's heritage. A servant is to do that, and that only which his master commands him, he is to be faithful in his service, he is not to seek his own, but the things of his master, his life is not to be dear unto him in the service of his master. The Ministers then of the gospel, being the servants of Christ jesus, as he doth bid them to pluck up, or to root out, or to destroy, or to build, or to plant, so they are to do. If he give them a roll to eat, they must eat it up; if he give them a commission, they must look unto it, and not go without the bounds of it; if he send them to Kings and Princes, or whomsoever, they must keep nothing back, but deliver unto them all the counsel of God; if he require them to lay down their lives for his sake, they must not love their lives unto the death. Go, (saith our blessed Saviour) and teach all nations, baptizing them in the name of the Father, Mat. 28.19, 20. and the Son, and the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. These be the words of our commission: teach. but what? what I have commanded you. For other, we must say as Balaam unto Balak, If Balak would give me his house full of silver and gold, Num. 24.13. I cannot pass the commandment of the Lord, to do either good or bad of mine own mind: what the Lord shall command that will I speak. We are servants of Christ jesus, and therefore we must do as he hath commanded us, and not otherwise. What shall we say then unto them that coin us out new articles of the faith, that add, and detract, and change at their pleasure the rites and ceremonies in the Sacraments, that thrust upon us traditions, and unwritten verities, that press us with a number of things, as observation of days, and months, & times, and years, vows of poverty, chastity, and blind obedience, pilgrimages▪ invocation of Saints, adoration of images, and the like, things never commanded by God, nor having any warrant in the word? Are these the servants of Christ jesus? They will needs be the Vicars and Vicegerents of Christ jesus upon earth. But is not this to carry themselves as Lords over God's heritage, thus to rule over them in things not commanded by the Lord? If they be the servants of jesus Christ, they may not rule over the consciences of men in things not commanded by the Lord; or if they so rule over them, they are not the servants of Christ. Again, what shall we say unto them that hide their talon in the earth, that suffer the graces of God's spirit to wax idle and to decay in them, that do not use the gifts bestowed upon them, to the gaining of men unto the faith, and to the increase of Christ his kingdom; that sow pillows under all armholes, that heal the hurt of the daughter of the Lords people with sweet words, saying, peace, peace, when there is no peace, that give not the people warning when they are commanded, that keep back part of their message, and do not deliver the whole counsel of God as they are appointed? Are these the servants of jesus Christ? 1 Cor. 4.2. Of every servant, and of every disposer it is required that he be faithful. Now is this to be faithful in the Lord his service, either to leave it undone, or to do it otherwise then it should be done, or to do it but in part, and by halves? If so, then let these be servants of jesus Christ; if not, then either they are no servants, or unfaithful servants of Christ jesus. And to be none, or to be but bad ones is no great difference. Again, what shall we say unto them that with Demas forsake Paul, and embrace this present world, that with Diotrephes love rather to have the pre-eminence amongst men then to labour in the works of their calling, that follow their ease, or their pleasure, or their profit, and look not to the charges committed unto them, Phil. 2 21. that seek their own, and not that which is jesus Christ's, like unto those of whom our Apostle complaineth. Are these the servants of Christ jesus? A good servants care is about his master's matter, not his own. So that if they be servants, yet surely no good servants, because they care for their own and not their masters, or more than their masters. Lastly, what shall we say unto them, that when persecutions and troubles arise, start aside like a broken bow, that love their lives better than that for their ministry, they will hazard them unto the death, that either will not speak unto Herod, or else will handle the matter better than that for aught they will speak, they will lose their head with john Baptist, or be cast into prison, and there have their feet clapped fast in the stocks with jeremiah the Prophet? Are these the servants of Christ jesus? Our Apostle when he was going unto certain bands, I pass not at all saith he neither is my life dear unto myself, Act. 20.24. so that I may fulfil my course with joy, and the ministration which I have received of the Lord jesus, to testify the gospel of the grace of God. Here was a good servant of jesus Christ, and such should all his servants be, and they that are not such are either none, or no good servants of jesus Christ. If then we will be rightly entitled with Paul and Timothy unto the servants of jesus Christ, let his word be our warrant for whatsoever we teach men to observe and do, and let us not dare to pass the limits of our commission to do otherwise then we have received commandment of our Lord and master Christ jesus: let us faithfully use the gifts and graces of God's spirit bestowed upon us, for the gaining of men unto the faith and knowledge of Christ jesus, and let us not dare either to smother them, or otherwise to lay them out then to our master's advantage, let us always in all things seek the honour and glory of Christ jesus, and let us not dare to seek out own ease, or pleasure, or profit, or honour more than the things of Christ jesus; let our ministration which we have received of our master Christ jesus, be most precious in our eyes, and let not our lives be dear unto us to spend them in his service. Thus indeed shall we be rightly entitled unto the servants of Christ jesus in respect of our ministry; and thus shall we well discharge that duty, whereof this title may sufficiently remember us. The second thing which I observe from this title whereunto Paul and Timothy are entitled, is the great honour and dignity vouchsafed unto the ministers of the gospel of Christ jesus. For what greater honour and dignity than this to be the servants of Christ jesus, the Saviour of the world, the mighty God, the King of glory, the prince of peace, the great bishop of our souls, the everlasting high priest of our profession, and that in that service to bear his name before the Kings, and Princes, and great men of the earth, to be his Ambassadors to declare his will unto his people, to be his stewards to give every man their portion of meat in due season? Let a man, saith the Apostle, 1 Cor. 4.1. so think of us 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? Again, we, saith the Apostle, are ambassadors for Christ. What, for Christ? what honour is this? 2 Cor. 5.20. To be Ambassadors for a mortal Prince is such an honour, as not many great men are vouchsafed unto. What honour then is it to be ambassadors for Christ the King of Kings, and Lord of Lords, which all the ministers of the gospel are? And when the Lord told Ananias, that Paul was a chosen vessel unto him, Act. 9.15. to bear his name before the Gentiles, and Kings, and children of Israel, in effect he told him, that he had called him unto the greatest honour among the sons of men. And yet this is the honour of all them that serve him in the ministery of the gospel. Which honour if he knew that will needs be the vicar of Christ on earth, then why doth he not rest satisfied with this honour, to be the servant of jesus Christ in the ministry of the gospel of jesus Christ, but he must be the supreme head over all persons upon earth, so that Kings and Princes must lay down their Crowns at his feet, and be deposed and disposed of at his pleasure? Howsoever he know it, or know it not, if it be known amongst us, why is it that we are made as the filth of the world, and the offscouring of all things? The calling of a Minister what more base and contemptible amongst men? and yet what calling indeed more high and honourable? Whose person more maligned and disgraced, than the person of the Minister? and yet whose more to be reverenced and countenanced? Well, howsoever commonly we be thought of, we are the servants of jesus Christ in the ministry of the gospel for your sakes, and as though God did beseech you through us, we pray you in Christ's steed that ye be reconciled unto God. And howsoever ye think of us, yet think as ye ought of the word of your salvation which we bring unto you, and receive it from us not as the word of man, but as it is indeed the word of God, which is able to make you wise unto salvation. The fourth thing which I note is in the persons of them whom he saluteth, and unto whom he writeth. The persons generally are all the saints in Christ jesus which are at Philippi, even the whole Church of Philippi, so many as were baptised into Christ jesus. Whence I observe, what ought to be the study even of the whole Church militant, which is, to be saints in Christ jesus, that such as they are in outward profession, such they may be 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 baptised into the name of Christ jesus, by an outward profession saints and holy, our baptism so witnessing our holy profession, as circumcision did the jews. It is then another holiness whereunto we are to give all diligence, than this sacramental holiness, even an inherent holiness, that being sanctified throughout both in our souls and in our bodies, we may be blameless unto the coming of our Lord jesus Christ. We must study to be holy in all manner of conversation, even as he which hath called us is holy, denying ungodliness and worldly lusts, and living soberly, and righteously, and godly in this present world. And here unto we do bind ourselves as it were by solemn vow and obligation in the presence of the Church, when we are sacramentally sanctified by baptism, promising there to forsake the devil and all his works, constantly to believe Gods holy word, and obediently to keep his commandments. So that thenceforth, as the Apostle often exhorteth, we should walk not after the flesh, but after the spirit, we should crucify the flesh with the affections and the lusts and walk in the spirit in newness of life; we should cast off the old man which is corrupt through the deceivable lusts, and put on the new man, which after God is created in righteousness and true holiness: in a word, we should die unto sin, and live unto God. Otherwise how is our baptism the washing of the new birth unto us, and the renewing of the Holy Ghost? Sacramentally it is, but effectually it is not, unless by the power of the spirit of sanctification the body of sin be destroyed in us, that it may not reign in us, and the life of God be renewed in us, that we may live unto God in jesus Christ our Lord. Neither doth it indeed at all profit us, to be sealed outwardly with the seal of an holy profession, unless by the power of the spirit we be sanctified in the inner man, to lead our lives in all godliness and holiness: for unto these only Christ jesus is made of God wisdom, and righteousness, and sanctification, and redemption, and these only are made partakers of that imputed holiness, which properly is in Christ jesus, and is imputed unto them which are in Christ jesus. And this is it which indeed makes us holy, and saints in Christ jesus. Our inherent holiness is utterly unperfit, full of unholiness, and all shall be perfect in the heavens. Yet is it so accepted with God thorough jesus Christ our Lord, that having it, his is imputed unto us, whereby we are made Saints in Christ jesus. So that if as we are called, and as by outward profession through baptism we are Saints in Christ jesus, so we will truly be Saints in Christ jesus. We must follow after holiness, and be filled with the fruits of righteousness, which are by jesus Christ unto the glory and praise of God, this inherent holiness only being the pledge and seal of that imputed holiness, whereby we are most truly Saints in Christ jesus. A good lesson for all them to meditate upon, that are baptised into the name of Christ jesus; but whereon it may well seem, that a great many of us never think. For if we did, could it be that we should so wallow in sin, and drink iniquity like water as we do? that we should so defile ourselves with adultery, fornication, uncleanness, wantonness, hatred, debate, emulations, wrath, contentions, envy, theft, murder, drunkenness, gluttony, pride, lying, swearing, and the like, as we do that we should so profane the Lords sabboth's, so decline from the works of the spirit, and so delight ourselves in the works of the flesh as we do? Know ye not, saith the Apostle, Rom. 6.3, that all we which have been baptised into jesus Christ have been baptised into his death, that like as Christ was raised up from the dead by the glory of the father, 4. so we also should walk in newness of life? Surely either we know it not, or remember it not, and whether soever it be, it argueth that we are not the men that we should be. Beloved, sin and saints sort not together. If ye suffer sin to reign in your mortal bodies, well may the filth of the flesh be put away through the outward washing, but ye are not indeed of the communion of Saints, because not washed by the spirit, in the spirit of your minds. Let no man therefore deceive himself. Either ye must be Saints in Christ jesus, or else ye belong not to his kingdom. And if ye be Saints, then may ye not suffer sin to reign in your mortal bodies. Fly therefore from sin, as from a serpent, and follow after peace with all men, and holiness, without which no man shall see the Lord. So shall ye not only be of the number of them that are called Saints through the body of their outward profeshon, but ye shall be indeed Saints in Christ jesus. LECTURE II. PHILIP. I. With the Bishops and Deacons. Vers. 2. Grace be with you, and peace from God our father, and from our Lord jesus Christ. IT remaineth now, that we come unto the persons saluted more particularly, which are the Bishops and Deacons at Philippi. Where by Bishops, he meaneth the ministers and teachers there which laboured in the word and doctrine. For that the word must needs so signify in this place, appeareth, because he speaketh of many Bishops in one Church and City. And so frequently it signifieth in the new Testament, as easily may be seen by looking into those places where this word is used. Afterward the name of Bishop came to be a distinct title of men more eminent in the ministery, as now it is. By Deacons also the Apostle I take it, meaneth those that by their office were to receive, & to distribute the common liberality of the Church according to the necessities of all the poor members thereof, such as we read to have been ordained in the Church, Act. 6.5. and such as are described by our Apostle, 1 Tim. 3.8. etc. for albeit the word here used have likewise other significations in the new Testament, yet here the distinction of Bishops and Deacons showeth, that by Deacons are meant such as attend on distribution, not on teaching or exhortation. Now unto these together with the Bishops the Apostle is thought here to write, as to magnify their office, so because theirs had been the care chief in respect of their office, to send the Church's liberality unto him by their minister Epaphroditus. Here then 1. in that the Apostle writeth as to the whole Church of Philippi, so particularly unto the Bishops and Deacons there, I observe that as admonitions, exhortations, instructions, consolations, and the like, are continually needful for the Church for the further building thereof in perfect beauty, so are they likewise needful for the ministers of the Church, and all others any way interessed therein, for their farther confirmation in the things that belong unto their peace. Whereupon it was that our Apostle going bound in the spirit unto jerusalem, called the Elders of the Church of Ephesus together, and exhorted them saying, Take heed unto yourselves, Act. 20.28. and to all the flock whereof the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. And hereupon it was that in his Epistles unto Timothy and Titus, he gave them so many instructions, admonitions, and exhortations, as he that readeth may there easily see. They were ministers of the gospel, set over their flocks, and well instructed ●n the scriptures, yet still the Apostle thought it needful to warn them, & to arm them, and to instruct them in the way of God more perfectly. For he knew that judas the Apostle had fallen from the fellowship which he had obtained in the ministration of the Gospel, Act. 1.17, 18. and had purchased a field with the reward of iniquity: as also that many that laboured with him in the gospel, sought their own, and not that which was jesus Christ's; and that many fainted and shrunk through the opposition of false Teacherrs. Here then 1. is a good lesson for them that are greatest and most eminent in the Church, I mean for the reverend Fathers and Bishops of our Church, that be it by writing, or speaking, instruction, or exhortation, or else howsoever, they seek the good as of all the Saints in Christ jesus that depend upon them, so withal of the Bishops and Deacons. I mean of them that are appointed for the work of the ministery, or for any function about the Church. A better precedent than the Apostles they cannot have to follow, and as needful it is now to write and speak unto, and to labour with the Pastors and Teachers of the people as then it was. For many now we have that with Demas embrace this present world, but very few that with Demas return again unto their former love. N●y, which is worse, many now we have that never had former love that was good whereunto they show d return; men that first and last sought their ease, or their pleasure, or their profit, or their honour, but never reckoned to feed the flock of God Whom as it were needful to reform, so is it also needful to confirm others, to admonish others, to encourage others. And who so fit for this, as they th●t as Paul are of greatest place in the Church? 2. Hence learn you patiently to suffer yourselves to be instructed, admonished, and exhorted. For if these things be needful for your Pastors and Teachers, how much more needful are they for you? Even so much more as ye are less taught in the word than they are. Whether then we writ or speak unto you, suffer ye the words of exhortation and instruction from us gladly. My second observation hence is from this, that there were now Bishops and Deacons there unto whom he might write. For hence I observe the great blessing of the Lord upon the preaching of the word. A little while before at the first preaching thereof unto the Philippians, it was so unsavoury unto them, that they could not brook Paul and Silas, but cast them into prison: but now such a blessing the Lord had given unto the word preached by them, that the number of converts and believers was very great, insomuch that now they had Ministers to attend on teaching, and Deacons to attend on distribution, and an absolute ecclesiastical government as it may seem amongst them. This was the Lords his doing: 1 Cor. 3.6. for Paul plants, and Apollo's waters, but God gives the increase. And this increase he giveth as it pleaseth him, sometimes sooner, sometimes later. Upon one Sermon of Peter there were added unto the Church about three thousand souls. Act. 2.41. But at other times, and in other places, the seed of the word which both he and other of the Apostles did sow, lay oftentimes a good while in the ground, before it brought forth fruit unto the Lord. So in this City of Philippi, Lydia at the first received the word gladly: Act. 16.14. but in others it took root downward, and sprung up afterward, howsoever sooner or later, as in the primitive Church through the Apostles doctrine, the Lord added to the Church from day to day such as should be saved; so doth he always make a blessing to follow upon the word, though unto us it seem oftentimes to perish. So he promised long since that he would, Esay 55.10, saying, Surely as the rain cometh down and the snow from heaven, & returneth not thither but watereth the earth, and maketh it to bring forth and bud that it may give seed to the sour, and bread to him that eateth; so shall my word be that goeth out of my mouth, 11. it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereunto I sent it. Here then is a great comfort over our labours in our ministery with you that hear us. Though the word which we bring unto you be rejected and despised, and we reviled and persecuted, yet we faint not but are full of comfort, because we know that the Lord will give a blessing unto his word. Which howsoever it do not always appear unto us, yet shall it and doth at one time or other, break forth into the fruits of holiness and a saving knowledge in as many as are ordained unto life And still we know this, that his word always doth his will, and prospereth in that whereunto it is sent; so that this blessing always follows upon it, that God's name is thereby glorified, whether it be in them that be saved, or in them that perish. For as the Apostle saith, 2 Cor. 2.15, We are unto God the sweet savour of Christ, in them that are saved, and in them that perish. 16. To the one we are the savour of death unto death, and to the other we are the savour of life unto life. And let this suffice for the inscription. Now followeth the salutation, wherein the Apostle wisheth the Philippians all good from him which is the author of all goodness. And 1. is set down the thing which he wisheth unto them, grace and peace, understanding by grace the free favour of God wherewith he loveth his children, and by peace every blessing corporal and spiritual flowing from that fountain of grace. 2. Is set down unto whom he wisheth this grace and peace, viz: to all the Saints at Philippi, with the Bishops etc. 3. Is set down the author from whom and by whom he wisheth this grace and peace unto them, which is from God our Father as the fountain and first original, from whom cometh every good and perfect gift; and from the Lord jesus Christ, as the means whereby every grace of the spirit is conveyed and derived unto us. The first thing which here I note is, that the Apostle wisheth grace and peace unto the Philippians. The received manner of salutation among the jews was this, Peace be unto you. So Amasia unto David, Peace, 1 Chro. 12.18. peace be unto thee, and peace be unto thine helpers. So the Lord unto Gideon, Peace be unto thee. So Christ unto his Disciples, jud. 6.23. Luk. 24.36.110.5. Peace be unto you. So he taught his Disciples to say, Peace be to this house, wherein they wished all prosperity and good to them whom they so saluted. But after the full and clear manifestation of grace in the whole mystery of our redemption, still we see the Apostles salutations to be, grace and peace be with you. Wherein they do not only comprehend all blessings absolutely that are to be prayed for, whether for this life or that that is to come, but plainly demonstrate the fountain whence all other blessings do flow, and which principally is to be prayed for, be it in prayer for ourselves, or for others. 3. Hence than I observe, what the things are which we must wish and pray for to our brethren, if we will wish them all good; and they are grace and peace; only two blessings of goodness in show of words, but indeed all the blessings of the God of Isaac unto jacob and his seed for ever. For what is grace? It is the love of the everliving God wherewith he freely loveth and accepteth us in Christ jesus. And what is peace? It is principally a tranquility and quietness in conscience, through the forgiveness of our sins by the grace and love of God toward us; but generally whatsoever goodness floweth from grace. Now we see the rich treasures of blessings stored up in these blessings of grace and peace. In the blessing of grace, there is given that which is the cause both of peace, and all good blessings whatsoever. For whence are our election unto salvation, our vocation unto the knowledge of the truth, our adoption into the sons of God, our justification unto righteousness, our sanctification unto holiness, our reconciliation with God, our hope of glorification in the heavens? Whence is it that we believe in the holy Trinity, that we are strong in hope, that we love God and our brethren, that we have peace with God and our own consciences, that we rejoice in the holy Ghost, that in our thoughts we think, in our desires we will, in our actions we do any thing that is good? Are not all these things from the blessing of grace? Is not the free favour and love of God in Christ jesus the cause of all these things? yes surely, because God loveth us in his well-beloved, therefore doth he thus enrich us with spiritual graces in heavenly things; and further giveth us the true possession of all temporal blessings, of health, wealth, strength, liberty, and the like, so far as he seethe it to be good and needful for us. So that in the blessing of grace all these things are given as in the cause. Now in the blessing of peace, are given all the good things themselves which proceed from that cause, whether they be spiritual graces, or temporal blessings. For so I understand and conceive hereof, that in the blessing of peace are given all things whatsoever are either certain tokens, or probable signs of peace with God. So that the spiritual graces of God, being certain tokens of our peace with God, and the temporal blessings of God being probable signs thereof, as adversity and trouble are probable, signs unto man of God's displeasure, even all these are given in the blessing of peace. What blessing then of God can we wish or pray for to our brethren which is not treasured up in the blessings of grace and peace, the one being the fountain of all good things, and the other being the good things themselves; the one releasing us from sin, the other freeing us from an evil conscience, the only two Fiends that trouble and torment us? Will ye then learn in a brief and short sum, to comprehend whatsoever blessing is needful to be prayed for for your brethren? I think ye will be willing, for long prayers either for them, or for yourselves is very wearisome unto you; pray then for grace and peace unto them: First for grace, then for peace: for unto whom grace is given, peace shall be granted; but if grace be not first, peace shall not follow, no more than the streams run where the fountain is dried up. 2. In this Apostolical salutation I observe a most evident testimony of the Apostles love towards the Philippians, and consequently of their love toward their brethren that use it. For, beloved, how can I give a better testimony of my love towards you, then if with the Apostle I say unto you, Grace be with you, and peace from God our Father etc. Can I pray better for you then when I pray that the grace of God may abound towards you, that the love of God in Christ jesus may be manifest in you? Can I wish you better than when I wish that you may have peace with God, peace within yourselves, & peace one with another? Can I desire better things at the hands of God for you, then that the grace of God may continually prevent and follow you, and that thence all spiritual graces and temporal blessings may be ministered unto you, both for this life, and that that is to come? Or can mine affection of love be more inflamed towards you, than when thus I pour out my soul for you, that so by grace ye may be released from sin, and the punishment thereof, and by peace from the pitiful throbs of a tormenting conscience? Did not Moses, and josua, and Samuel, and David, and Daniel, and the rest of the Prophets thus manifest their love unto the people of God, by praying for them, and wishing all good things unto them? Did not our blessed Saviour thus show his love towards his Apostles, and all them that should believe through their preaching, when he made that long prayer for them? joh. 17. And thus should we testify our love unto our brethren, even by Christian salutations, holy prayers, and hearty wishes for grace and peace unto them from God, etc. But such testimonies are not now common: Nay he that shall now give such a testimony of his love unto any of his brethren by such a form of salutation, he shall be sure to be noted for his pains, and odiously to be traduced. Whereof as I see no reason, so neither do I think it meet, that this be the form of salutation whatsoever be the subject and matter of our writing. But to let that pass, is it not so, that there are strifes, debates, envyings, hatreds, contentions, and divisions amongst us? Is it not so that we wound & kill one another, if not with swords, yet with tongues whet like swords, fastening lies, and slanders, and suspicions one upon another? Is it not so that we rather eat and devour one another, then wish one an others good? yes surely, the godly man may now sorrow with David and say, woe is me that I am constrained to dwell with Mesech, Psal. 120.4.5.6. and to have mine habitation among the tents of Kedar. My soul hath long dwelled among them that be enemies unto peace. I labour for peace, but when I speak unto them thereof they make them ready to battle. And is it so with us, and can we say that we are so affectioned one unto another, as that we wish grace and peace from God one unto another? Nay, well may we flatter ourselves, but in truth we cannot say so. For as they only love God that love their brethren, so they only wish peace from God unto their brethren, that love to live in peace with their brethren. Beloved, we are brethren: why should we then strive one with another? Why then should there be heart-burnings in one against another? Rather we should be at peace one with another, and wish grace and peace from God one unto another. Thus did the Apostle, and herein left an example for us to follow, that as he walked in love towards all the Saints in Christ jesus, so we also should walk in love one towards an other. Let therefore the same mind be in us that was in our Apostle, and let us from our very souls wish grace and peace from God one unto another. Let our greetings be with holy prayers, for abundance of all the Lords mercies unto our brethren, and so let us testify our loving affection towards them. 3. In this Apostolical salutation I observe a brief sum of Christian religion, in the using whereof we show forth a most notable testimony of our faith. I can only note the points of Christianity briefly which it containeth, and must leave the serious consideration and meditation of them unto yourselves. The 1. point is, that all blessings, whether spiritual graces or temporal blessings bestowed upon us, are from God the father by jesus Christ his son. So also saith the Apostle james, saying, Every good giving, and every perfect gift is from above, jam. 1.17. and cometh down from the father of lights, with whom is no variableness, neither shadowing by turning. And so we confess when we pray for grace and peace, whereby all blessings are signified unto our brethren from God our Father etc. His name therefore for every blessing we have is to be blessed and praised for ever, and that song of David is of all God's children to be taken up, Praise thou the Lord o my soul, Psal. 103. and all that is within me praise his holy name; praise the Lord o my soul, and forget not all his benefits, etc. The second point is, that only God is to be prayed unto for all blessings by jesus Christ. So our blessed Saviour hath taught us, where he teacheth us thus to pray, Our father which art in heaven, Mat. 6.9. etc. And so we confess when we pray for grace and peace unto our brethren from God our Father etc. And as Peter said unto Christ, to whom shall we go, joh. 6.68. thou hast the words of eternal life? so I say, to whom should we pray for any blessing? Every good giving, and every perfect gift is from above &c. as even now we heard out of james. Frivolous therefore and impious is the invocation of Saints, whereby that honour is taken from God, which is chief due, and properly belongeth unto him, I mean prayer. For how shall any man call on him in whom he doth not believe? Rom 10.14. Or in whom shall any man believe but in God only? So than if only we be to believe in God, then are we only to pray unto God, and therefore not unto Saints. The third point is, that the grace, and free favour of God in Christ jesus, is the very fountain of all God's blessings bestowed upon us. So the Holy Ghost witnesseth throughout the whole scripture, Rom. 3.24. Ephes. 2.8. 1 Cor. 15.10. saying, that we are justified freely by grace, that we are saved by grace, and that by the grace of God we are that we are whatsoever we be, and whatsoever blessing we have. And so we confess in effect, when we pray first for grace and then for peace. that from grace as the fountain, may flow peace and all the rivers of God's blessings. Man's merits therefore must stand aside, we may not hold any blessing of them, but only of grace. For as the Apostle disputeth of election, so may it be said of any blessing of God; if it be of grace, it is not of works, else were grace no more grace; Rom 11.6. and if it be of works, than not of grace, or else were work no more work. One of these excludeth the other, so that whatsoever is by the one is not by the other. The fourth point is, that we are to believe in God the Father, and in Christ jesus his Son▪ So our blessed Saviour teacheth us where he saith, Ye believe in God, Joh. 14.1. believe also in me; as if he should have said, ye believe in God, and so ye are to do, believe also in me, for so ye are to do. And so in effect we confess, when we pray unto God the Father, and Christ jesus his Son for grace and peace unto our brethren. For as even now we heard, unto whom we pray in him we are to believe; as also again, in whom we believe unto him we are to pray. Accursed therefore be their infidelity that either deny there is, or doubt whether there be a God or no, and make a mock at the son of God. In whom now they believe not, at his presence they shall tremble, and cry unto the mountains and rocks fall on us, Apoc. 6.16. and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb. The fift point is, that we are sure that God hath reconciled unto himself by jesus Christ, and adopted us through him into his sons. So the Apostle telleth us, where he saith, 2 Cor. 5.18. that all things are of God which hath reconciled us unto himself by jesus Christ; and that he hath predestinate us to be adopted through jesus Christ unto himself, Ephes. 1.5. according to the good pleasure of his will. And so we confess when we wish grace and peace from God our Father: for if he our Father, than we his sons, and a reconciliation made between him and us. And therefore having finished all things, our blessed Saviour saith, Joh. 20 17. I ascend unto my father and your father, to my God and your God. Where give me leave by the way to put you in mind of one point, wherein of late it may be I somewhat erred. When last I spoke of this point in handling of those words, unto God, even our Father, etc. I told you, that it was observed, that not any saith with Christ my Father, as many say with Thomas, my Lord my God. And so in deed it is observed by Zanchius on those words. But since I perceive by as faithful and diligent an observer of the scriptures, Dr. Rain. job 34.36. that Elihu speaking unto God saith, my Father let job be tried &c. not indeed in our English translations, following the judgement of some of the Rabbins, but yet in the best approved Translations. So that it may not be a rule that none may say with Christ, my Father; but as we say, my God, and our God, so may we say, my Father, and our Father. And herein is the sweet comfort of all God's children, that we may cry unto God Abba, which is Father; that we may pray and say, Our Father, that we may wish grace and peace from God our Father: for if he be our Father, and we his sons, then are we also heirs of God, and heirs annexed with Christ. And let all the comforts in the world stoop unto this one comfort, the very souls joy of all them that have received the spirit of adoption. The sixth point is, that Christ jesus our Lord is our only Mediator, by whom only we have access in our prayers unto God, and by whom we receive whatsoever we have of God. So the Apostle witnesseth, saying, There is one God and one Mediator between God and man, which is the man Christ jesus, 1 Tim. 2.5. by whom we go boldly unto God, Heb. 4.16. that we may receive mercy, and find grace to help in time of need. And so we confess in effect, when we pray for grace and peace from God our Father, and from the Lord jesus Christ, as the means by whom we are partakers of grace and peace: for so they are from the Lord jesus Christ, as he is the means by whom they are conveyed and derived unto us from God, even our Father. The Saints therefore are no Mediators of intercession for us, either to bring us unto God, or to bring his blessings unto us. Our high Priest is able perfectly to save them that come to God by him, Heb. 7.25. seeing he ever liveth to make intercession for them; and as to save them, so to give them all graces good and needful for them. The most of the rest of the points I will conclude in one which is this, that jesus Christ is God, which we confess when we pray for grace and peace from him; that he is the Saviour of the world, which we confess when we call him jesus; that he is that counsellor and great prophet, that King and Prince of peace, that lamb of God slain from the beginning of the world to take away the sin of the world, which we confess when we call him Christ; and that unto him is given all power in heaven and in earth, which we confess when we call him Lord. If he therefore be with us we need not to fear who be against us. For he is our God, our Saviour, our Lord, our Master, our King, our everlasting high Priest. I cannot prosecute either these or the rest of the points. By these you will conjecture the rest, and easily see the epitome of Christianity concluded in this short salutation. LECTURE III. PHILIP. 1. vers. 3.4.5. I thank my God having you in perfect memory. etc. NOw give me leave, before I come to that which followeth, to note one thing farther from the words already handled; and that is, the Apostles often using of the name of jesus Christ in so few words. Out of the abundance of his heart his mouth spoke, and still his mouth was filled with jesus Christ, jesus Christ, insomuch that three several times still he ingeminates jesus Christ, Paul and Timothy the servants of jesus Christ, to all the saints in jesus Christ, grace be with you, and peace from God our Father, and from the Lord jesus Christ. Which argueth that his comfort was in him, that his love was set on him, and that he was unto him, as the spouse speaketh in the Canticles, the chiefest of ten thousand. Cant. 5.10. Hence than I observe a rule whereby commonly to discern what a man is, his speech commonly bewrayeth what he is. The worldling his tongue is still talking of the world, the covetous man of his money, the voluptuous man of his pleasure, the proud man of his rich attire, the delicate man of his dainty fare, the pot-companion of his cups, and the like, commonly talk most of the things they like best; and by their talk commonly they may be discerned what they are. And in this respect as it is with them that set their affections on things which are on earth, so is it with them that set their affections on the things which are above. They are still talking of the word of their salvation, of the commandments of the Lord, of the mercies of the Lord, and of the things that belong unto their peace; as David professeth of himself saying, Ps. 101.1.119.13.15.145 5.35.28. My song shall be of mercy and judgement: with my lips do I speak of all the judgements of thy mouth: I talk of thy commandments, and have respect unto thy ways: I will talk of thy worship o Lord, thy glory, thy praise, and wondrous works, my tongue shall be talking of thy righteousness all the day long, and I will tell of thy salvation from day to day. But of all other things their delight is, in their hearts to muse, and with their tongues to talk of jesus Christ. Here their hearts dance for joy, and the talking hereof is more sweet than honey and the honeycomb unto their mouths. Hereon they love, as it were, to dwell, and their tongues can never be satisfied with talking on him. And why? here is their comfort, here is their hope, here is their love, here is their crown of rejoicing. Here is their protector in all dangers, their reconciler unto God, their mediator between God and them, their Saviour from their sins, and he that is made of God unto them wisdom, and righteousness, and sanctification, and redemption. Here is he in whom are hid all the treasures of wisdom and knowledge, of mercy and love, in whom alone the father is well pleased. And therefore here as men ravished with joy, they cry, and cry again, holy jesus, sweet jesus, blessed jesus: even as we see the spouse in the Canticles not to leave her bridegroom Christ jesus after once she catch hold of him, but still cries, O fountain of the gardens, O well of living waters, Cant. 4.15.5.10.11. and of the springs of Lebanon My wellbeloved is white and ruddy, the chiefest of ten thousand. His head is as fine gold, his locks curled, and black as a raven etc. ad verse. 17. Thus the children of God love to talk of him whom their soul loveth, and thus commonly a man may discern who are saints in Christ jesus. Commonly I say, not evermore certainly. For if good speech, and holy talk, and crying Lord, Lord, and often using of the name of jesus Christ were a perpetual and certain rule of a good Christian, the dissembling hypocrite would be as good a Christian as the best. And a hard matter it is not to be deceived sometimes by the hypocrite. But commonly, I say, a man's speech bewrayeth what he is, holy, or profane. The ground of which note is that saying of our Saviour, Mat. 12.34. that of the abundance of the heart the mouth speaketh: and otherwise we cannot judge whereon the heart thinketh, but by that whereon the tongue runneth. Hence then learn you, beloved, to make trial unto yourselves, and to give trial unto others, what ye are Your tongue and talk may tell yourselves, and do tell others, what ye are. What is it whereon your tongues love most to talk, and wherein ye take most pleasure when ye talk? Is it on the things which are on earth? It may be a token unto yourselves and others that ye are earthly minded. Is it on the things which are above? It may be a token unto yourselves and others that your conversation is in heaven. If ye love Christ jesus, if ye take comfort in Christ jesus, your tongues will be talking of jesus Christ, and your hearts will rejoice, when your tongues are talking of him. As therefore the Apostle exhorteth the Colossians, so do I you, Let your speech be gracious always, Col. 4.6. and powdered with salt. Let the mercies which ye have in Christ jesus be so sweet and comfortable unto you, that your hearts may delight always to muse, and your tongues always to talk of Christ jesus. Let him be hid in your heart, let him break out in your tongue, and let him rejoice both the heart and the tongue, that so ye may have testimony within yourselves, and give testimony unto others, that ye are Saints in Christ jesus. Now proceed we to that which followeth. I thank my God] After the inscription and salutation, now followeth the body of the Epistle itself: wherein the principal scope and drift of the Apostle is to confirm the Philippians in the truth wherein they stood, that they might not only not decrease, but increase in all knowledge, and in all judgement. In this exordium or beginning of his Epistle, which is from verse 3. to 12. to testify his love toward the Philippians, that so they might the rather hearken unto him; 1. he signifieth his rejoicing on their behalf for the grace of God already bestowed on them. 2. he signifieth his assured hope of God's farther mercy towards them in performing the good work which he had begun in them. 3. he prayeth for their perseverance, & increase in all knowledge and in all godliness. His rejoicing on their behalf he signifieth, 1. in his giving of thanks unto God on their behalf. 2. in remembering them in his prayers unto God. 3. in praying for them with gladness. The grace of God already bestowed on them, for which he rejoiced in their behalf, is said to be, 1. their fellowship with other Churches in the gospel. 2. their perseverance therein from the first day they had received the gospel, till now that he wrote unto them. This is the general resolution of these words. Now for the more particular opening of the meaning of them, in that in the beginning of his Epistle, he thanketh God on the Philippians behalf, he observeth his usual manner. For so he beginneth almost all his Epistles, as anon we shall hear. In that he saith, that he thanketh his God, he signifieth his bold, and near approach unto God in giving thanks, and in praying unto him. Again, in that he saith, that he hath them in perfect memory always in all his prayers for them all, he meaneth that as always he thanketh God for them all, so always in all his prayers unto God he remembreth them. And he addeth that his prayers are always powered out unto God for them with great joy and gladness of heart. Why? because, as he addeth the reason, of the fellowship which they had received in the Gospel. 1. Because they, as other Churches had received the gospel, and thereby had fellowship with the Father, and with his son jesus Christ; and because they had continued in the truth from the first day of their conversion unto Christ, by his ministry until now that he wrote unto them. This was the cause of his thanksgiving; and his continual prayers, wherein he always remembered them, were, that they might continue in that grace, even in that fellowship which they had received in the gospel. It is then briefly as if the Apostle had thus said, I thank my God always on your behalf, for that fellowship which you have with the Father, and the Son, with us, and with other Churches by embracing the Gospel, and for your perseverance therein from the first day that I, and Silas, and Timotheus preached it unto you unto now, and always in all my prayers unto God I remember you, praying for you, with gladness for the grace already granted you, that ye may continue and increase in that grace. This I take to be the meaning of these words. The first thing then which here I note is, the Apostles beginning of his Epistle with thanksgiving unto God on the Philippians behalf. And so he beginneth all his Epistles with thanksgiving unto God on their behalf to whom he wrote, only his Epistles to the Galatians, and to Titus, and the former to Timothy excepted. And so Peter beginneth his former Epistle. Whence I observe, that thanksgiving unto God is a service principally requisite in a Christian. I exhort, saith the Apostle, that first of all, 1 Tim. 2.1. or above all things supplications, prayers, intercessions, and giving of thanks be made for all men. And in the former to the Thess●lonians, he willeth in all things to ●iue thanks; 1 Thess 5.18. for that this is the will of God in Christ jesus. And not any sacrifice is more exactly commanded or described in Leviticus than the sacrifice of thanksgiving. Whereupon, Levit. 7.12. if we look into the practice of the saints of God, we shall find that they were never slack in this service. Melchisedech after Abraham's victory slacked not this service, Gen. 14.20. but gave thanks unto the most high God which had delivered his enemies into his hand. Moses also and the Israelites after their deliverance from the Egyptians, Exod. 15.1. and out of the red sea, slacked not this service, but sung praises unto the Lord. So did Deborah, and Barak, and jehoshaphat, and many others after their victories over their enemies. And how often do we read that, as others of his servants, so our blessed Saviour himself gave thanks unto his father? All which show clearly how requisite this service of thanksgiving unto God is, if either we will hearken to the precepts and exhortations of the Holy Ghost, or do as we have the saints of God, and our blessed Saviour for example. What then? Doth the Lord need the praises of man, or is he delighted with his giving of thanks? No, the Lord needeth them not, neither is he delighted therewith so much for his own sake. Yet doth he require them of us, and is delighted therewith for our sakes▪ for 1. in giving of thanks unto God, we acknowledge that to be from him, for which we give him thanks. 2. In giving him thanks, we show ourselves well pleased and content with that spiritual grace or temporal blessing wherefore we give him thanks. 3. In giving him thanks, we return what we can unto the Lord, with humble confession that we can no more, nor that but by grace. Lastly, in giving of thanks unto God, we provoke him to bestow farther mercies upon us. All which things he requireth of us, and liketh well in us. And for these very reasons, besides the former, is thanksgiving unto God so requisite a service in a Christian. Yet as requisite a service as it is, we fail as much in it as in any service. It may be, that being in peril, or persecution, or sorrow, or need, or sickness, or other like adversity we will make our requests known unto God in prayer and supplication, as the occasions are publicly or privately. But when the Lord hath heard our prayers, and gr●nted our requests; when he hath done more for us than we could desire or think. What giving o● thanks is there unto God either publicly or privately? For instance, now of late when the Lord opened the clouds of heaven, and threatened by rain to deprive us of that blessing of the fruits of the earth, which he had showed unto us in great plenty and abundance, than we powered out both public and private prayers in our Churches and in our houses, that it would please the Lord to send us such weather, whereby we might receive the fruits of the earth in due season. But now that the Lord hath sent us seasonable weather, and given us good hope of reaping the fruits of the earth in due season, in what Congregations publicly, in what house● privately is the voice of praise and thanksgiving heard? I instance only in this; but as it is in this, so is it in other things Not one of ten that sings the song of praise and thanksgiving after benefits received: it is too harsh a note, we cannot tune it: all, or the most part of us being liker unto those nine Lepers that never returned back to give God praise, then unto the stranger that returned. Luc. 17.18. Beloved, by unthankfulness we provoke God's wrath▪ against us as much as by any sin; and therefore Paul reckons it up amongst the most heinous sins: 2 Tim. 3.2. but the sacrifice of thanksgiving is as pleasant and acceptable unto God as is any sacrifice; and therefore by David the Lord saith, Psal. 50.23. who so offereth me thanks and praise he honoureth me, even with most excellent honour. Let us therefore cleanse ourselves from this sin of unthankfulness, Phil. 4.6. and let, as the Apostle exhorteth, our requests be showed unto God in prayer and supplication, with giving of thanks. The fouler that the sin of unthankfulness is, let us the more detest it: and the more requisite that thanksgiving unto God is, let us the more abound therein. Let us follow the counsel of the Apostle, and walk in Christ jesus, rooted and built in him, and established in the faith, Col. 2.6, 7. as we have been taught, abounding therein with thanksgiving. The second thing which here I note is, the cause of the Apostles thanksgiving unto God, which is, because of the fellowship which they had in the gospel from the first day until then; 1. because they as other Churches had received the gospel, whereby they had fellowship with the Father, and the Son, and because they had continued in the truth from the first day of their conversion unto Christ by the work of his ministery unto now that he wrote unto them. Whence I observe a principal matter of our thanksgiving unto God, a principal cause why we should, upon the blessing bestowed upon us, give thanks unto God for it. In all things indeed is matter of our thanksgiving unto God. for every good giving and every perfect gift is from above, Jam. 1.17. and cometh down from the father of lights etc. He created us, form us, and made us, and that in his own image, in him we live, move, and have our being; he giveth health, wealth, peace, liberty, food, raiment, he sendeth rain from heaven, and fruitful seasons, delivereth in all dangers, comforteth in all troubles, helpeth in all needs, blesseth the work of our hands, and filleth us with plenteousness of all good things. And for all these we should, and have great cause from day to day to tell out his praises with gladness, and to offer unto him the sacrifice of praise & thanksgiving. But yet is a more principal matter behind, which is the fellowship which we have with other reformed Churches in the gospel of jesus Christ, and the continuance thereof so long time amongst us, the preaching of the word of our salvation amongst us, and the blessed increase thereof under a most gracious government. Here is indeed principal cause of rejoicing, and thanksgiving. for by our fellowship which we have with other Churches in the gospel, we have fellowship with the Father, and with his son jesus Christ, as john witnesseth, saying, that which we have seen and heard, to wit the gospel, 1 Joh. 1.3. declare we unto you, that ye may also have fellowship with us, and that our fellowship also may be with the Father, and with his son jesus Christ. By our fellowship in the gospel, we are called out of darkness into his marvelous light, and we which in time past were not a people are now the people of God, 1 Pet. 2.9, 10. and we which in time past were not under mercy have now obtained mercy, as Peter witnesseth. By our fellowship in the gospel, we are borne again not of mortal seed, 1 Pet. 1.3.23. but of immortal, and are begotten unto a lively hope in Christ jesus, as the same Peter witnesseth. And by our fellowship in the gospel, 2 Tim. 3.15. we are made wise unto salvation through the faith which we have in Christ jesus, as witnesseth our Apostle. O blessed fellowship in the gospel, whereby we are made wise unto salvation, whereby we are regenerate, and begotten unto a lively hope in Christ jesus, whereby we are called out of darkness into light, and of no people made the people of God, and whereby we have fellowship with Christ jesus, which is the great end of the ministry of the gospel, that we may have fellowship with him, and walk in the light as he is in the light. Again, the continuance of our fellowship in the gospel from the first day of her majesties most gracious government over us unto now, our pereseverance in the truth without being removed away unto another gospel, which is not another gospel, save that there be some which trouble you, and intrude to pervert the gospel of Christ, what a principal blessing is this of our good God unto us? Surely these are such blessings, as may well make us break out into exclamation with David, and say, Psal. 116.12, 13, 17. What shall I render unto the Lord for these his great mercies towards me? I will receive the cup of salvation, and call upon the name of the Lord. I will offer a sacrifice of thanksgiving, & will call upon the name of the Lord. This was David's resolution upon deliverance from dangers by Saul, and much more upon such blessings as these have we just cause of such resolution, God being principally in this soft and still voice of the gospel. Have we then such principal cause of thanksgiving unto our God for the fellowship which we have with other Churches in the gospel, and for the continuance of this fellowship from the first day unto now, even these forty years? This then 1. should teach us, willingly and gladly to embrace the gospel of jesus Christ, when it is brought unto us. For if there be such cause of thanksgiving unto God for it being had, then surely is there great cause of gladly embracing it, when it may be had. And yet what dullness, and slackness, and coldness herein? In this congregation how is it embraced? I bear you record some of you, that ye do embrace it willingly and gladly, and I assure myself that from your hearts you thank your God for it. But others there are that seldom or never come unto the hearing of it; others that when they should hear it turn their backs, and departed away from the hearing of it; others that hear it sleepingly, or coldly, so that either it enters not in, or quickly after is choked by the cares of this world. Do these thank God for the fellowship which they have with others in the gospel? Nay they have none, and some of them will have no fellowship with others therein: and therefore unless at length they take hold of the grace that is offered them, they shall have no fellowship with the Father, or with jesus Christ his son. As for you, beloved, that gladly embrace the gospel of your salvation, hold on your good course, thirst after it as the heart doth after the water brooks, frequent the places where ye may hear it, lay it up in your hearts, that ye may not sin against the Lord, and let your mouths be ever filled with praises & thanksgiving to God for it. Secondly, this should teach us to labour by all holy means to continue in the grace, and in the truth wherein we stand unto the end. For if it should so principally cause in us thanksgiving unto God, then should it also work in us all holy desire and labour, to be daily more and more established and strengthened in the truth of Christ jesus, and in our fellowship with other Churches in the gospel. And yet how wavering are we many of us, and how quickly carried about with every wind of doctrine by the deceit of men, and with craftiness whereby they lay in wait to deceive? If a runagate seminary that compasseth sea and land to make one of his profession, and when he is made, makes him twofold more the child of hell than he himself is, a sworne-vassall to that man of sin, a disloyal traitor to his Prince, an unnatural enemy to his country, if such a one I say, shall with feigned words creep into secret corners amongst us, and glosingly slander the truth of the gospel of jesus Christ, and set abroach his own damnable heresies, how quickly do we listen unto them, and are led captive by them? Howsoever it be with us, it is thus in too too many places. But, beloved, let us know that whosoever transgresseth and abideth not in the doctrine of Christ hath not God. 2 joh. 9 He that continueth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, 10. receive him not to house, neither bid him, God speed. I know they will tell you they bring the doctrine of Christ unto you; but do ye as the men of Beraea did, Act. 17.11. which are much commended for so doing, examine it by the scriptures, and search whether it be so, and ye shall find it to be the doctrine of devils, 1 Tim. 4.1. as the Apostle speaketh, and as even by that place it will appear to be. Wherefore, beloved brethren, as now ye have fellowship with other Churches in the gospel of jesus Christ, so continue therein: Let nothing be able to remove you from the truth wherein ye stand, but hold fast your good profession unto the end. The third thing which here I note is, the Apostles bold, and near, and joyful approach unto God in his thanksgiving unto God, in that he saith, I thank my God. Whence I observe the manner of our thanksgiving unto God, how we should offer our sacrifice of thanksgiving unto him: And that is, 1. with such assurance of God's love in his mercies towards us, as that in our thanksgiving for them we dare boldly as sons say, I thank my God. for so shall our sacrifice of thanksgiving be acceptable unto God, if upon assurance of his love we boldly power out our souls in praise unto him. And therefore the Apostle to the Hebrews exhorteth, Heb. 4 16. saying, Let us go boldly unto the throne of grace, be it in prayer, or in thanksgiving, Let us go boldly unto the throne of grace, praying and giving thanks unto God through jesus Christ our Lord. 2. Our thanksgiving should be offered with such willingness and cheerfulness from our hearts unto God, that we might say, I thank my God. So our Apostle in an other place, 1 Cor. 14.18. I thank my God, I spoke languages more than ye all. How cheerfully he openeth his mouth in praise of his God. And so shall our thanksgiving be pleasing unto God, if we offer it from the heart cheerfully; for he loveth a cheerful giver, as of alms unto the poor Saints, so of thanks unto his name. And how can I go unto him with greater cheerfulness and thank him, then when I go unto him as to my God, and say, I thank my God? 3. Our thanksgiving unto God should be offered up with such soule-melting passion and affection, that as if we had greater feeling experience in our souls of his goodness than others, and would be nearer him than others, we should say, I thank my God. for such the Lord loveth best as press the nearest unto him, and then the sacrifice of praise pleaseth most where the soul is tied the closest unto his God. These are the things in which the manner how we should offer up our sacrifice of thanksgiving consisteth, namely in faith and full assurance of God's love towards us, with all willingness and cheerfulness from our hearts, and with a soule-ravisht affection, as of a more than ordinary feeling-experience of God's goodness towards us. And this manner I take it may be observed from this that the Apostle saith, I thank my God. Here then that cold and cursory form of thanksgiving which commonly is used is utterly condemned▪ For what do we when the Lord hath remembered us in mercy, and done great things for us? I doubt not but there are who in their hearts cheerfully, and with their mouths joyfully say with the Prophet, thou art my God, Psal. 118.28. and I will thank thee, thou art my God, and I will praise thee. But a great many of us like unto horses and mules which have no understanding either remember not, or regard not to give God thanks. A man may see it daily in many of us, that we come from our beds, and from our meals, as dogs from their kennels, and oxen from their stalls. Others of us have certain words of course, as to say, God be blessed, God be thanked, I praise God, I thank God, which being good words in themselves, yet are so coldly and cursorily uttered by us, as that a man may well see they have their beginning in the lips, and their ending in the air, but never pierce the heavens. But beloved, if we will have our voice of thanksgiving to break thorough the clouds, & to come unto the highest, we must use Mary's magnificat, and say, My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour. Luc. 1.46. As therefore it becometh us to be thankful, so let us remember in faith and full assurance of God's love towards us to power out our souls in thanksgiving unto him, that so our sacrif●●● may be acceptable unto him. LECTURE IU. PHILIP. 1. vers. 3.4, 5. Verse 3. Having you in perfect memory. 4. Always in all my prayers for all you, praying with gladness. 5. Because of the fellowship which ye have in the gospel, from the first day unto now. NOw farther the Apostle signifieth this rejoicing on the Philippians behalf, and his love towards them, by remembering them in all his prayers unto God, and by praying for them with gladness, when he saith, that he hath them in perfect memory always in all his prayers etc. It is usual with the Apostle in his Epistles, as to signify his thanksgiving unto God on their behalf unto whom he writeth, so to signify his remembrance of them always in his p airs. But yet here the Apostle signifieth this his remembrance of them in his prayers in more than an usual manner. In the Epistle to the Romans, to the Colossians, the former to the Thessalonians, and to Philemon, he telleth them to whom he writeth, that he maketh mention of them always in his prayers. But here he tells the Philippians that always in his prayers he hath them all in memory, that always in his prayers he hath them all in perfect memory, that always he hath them all in perfect memory in all his prayers, that in all his prayers he remembreth them with gladness, each circumstance more than other importing his most careful remembrance of them in his prayers unto God, that they might continue in that grace wherein they stood, in that fellowship which they had with other Churches in the gospel. For therefore thanked he God, and was glad on the Philippians behalf, because of the fellowship which they had in the gospel from the first day until then, and therefore he prayed for them that they might continue in that grace, and in that fellowship with other Churches in the gospel. The first thing then which here I note is, that on whose behalf the Apostle gives such thanks unto God, and is so glad, for them also he prayeth. Whence I observe, that whatsoever graces be bestowed on us, still prayer is needful for us, both that we pray for ourselves, and that others pray for us. For neither is any grace so perfect in any, neither are all graces so complete and full in any, but that both he hath need of perseverance and increase in that grace wherein he standeth, and to have other grace, supplied which he wanteth. Abraham full of blessings, yet wanteth a child, and he must pray that he may not go childless. Isaac full of blessings, Gen. 15.2. yet his wife is barren, 25.21. and he must pray unto the Lord for his wife to make her womb fruitful. jacob full of blessings, yet he is in danger of Esau his brother, and he must pray unto the Lord, 32.11. I pray thee deliver me out of the hand of my brother, from the hand of Esau. Neither is any so enriched with all graces, but that his requests are to be showed unto God in prayer and supplication for the supply of some. And as not any are enriched with all graces, so not in any is any grace so perfect, but that he hath need to bend the knees of his soul unto God in humble prayer for perseverance and increase in that grace wherein he standeth. David's delight in the law of the Lord, in his statutes, and in his testimonies was as great as a man's could be, as himself showeth, saying, Lord, Psal. 119.97. what love have I unto thy law, all the day long is my study in it. 54. Thy statutes have been my songs in the house of my pilgrimage: thy testimonies have I claimed as mine heritage for ever; and why? they are the very joy of my heart. 111. And yet his prayer is, O teach me thy statutes, O cause thou me to make much of thy law, incline my heart unto thy testimonies, and not unto covetousness: and as he hath done, he hath left us an example so to do, be we never so zealous of the law of God. The Apostles likewise it is like, were as strong in the faith as any man is, and yet they prayed unto the Lord, Luc. 17.5. Lord increase our faith, and therein left an example for all the children of God to follow until the day of jesus Christ, be they never so established in the faith. Never any so zealous of God's glory and holy worship, but he had need even in respect of himself to pray, hallowed be thy name. Never any had his conversation so much in heaven, but that he had still need to pray, thy kingdom come. Never any man's will so conformed unto God's will, but that he had still need to pray, thy will be done in earth as it is in heaven. Never any man so filled with plenteousness, but that he had still need to pray, Give us this day our daily bread. Never any man's sins so wholly pardoned, but that in regard of his continual slidings he had still need to pray, forgive us our trespasses, as we forgive them that trespass against us. Never any man so freed from tentation, and from the devil, but that he had still need to pray, Led us not into tentation, but deliver us from evil. And therefore our blessed Saviour hath appointed this form to be used by all the faithful, unto what degree of perfection soever they be come even to the end. So that whatsoever graces be bestowed on us, yet still is prayer needful for us. Neither only that we pray for ourselves, but that others also pray for us. We are not many of us better than was Timothy, that faithful servant of jesus Christ: yet for him Paul powered out prayers night and day, 2 Tim. 1.3. and no doubt it was needful for him. We are not the best of us like unto Paul that elect vessel of jesus Christ, yet he requested the prayers of the faithful for him, that utterance might be given unto him, Eph 6.19. that he might open his mouth boldly to publish the secret of the gospel, and that therein he might speak boldly as he ought to speak. He was one that feared not the face of man, 20. that kept nothing back, but delivered his message always faithfully and boldly: yet for this grace he thought the prayers of the faithful needful for him, & therefore craveth them not only of the Ephesians, but likewise of the Colossians in his epistle to them. Colos. 4.3. far therefore be it from us, beloved, to say as the manner of some is, unto any of God's children, bestow your prayers where you list, I need not your prayers, I care not for your prayers, pray for yourself, all your prayers will be little enough for yourself, I will pray for myself. These be the words not of them that abound with grace, but of them that are not taught in the word, nor know how much the prayer of a righteous man availeth, if it be fervent. far likewise be it from us once to dream of any such perfection in ourselves, but that we have still need to pray, to abound more and more in all grace, and in all things daily more and more to grow up into him, which is the head, that is Christ. For be it our predestination, our election, our adoption, our reconciliation, our justification, which are as sure unto all the sons of God as that God is true, yet even in respect of these have we need always to pray that the assurance of them may be daily more and more sealed unto our spirits by the pledge of God's spirit. Again, be it our faith, our hope, our love, our knowledge, our judgement, or the like, which are the work of Gods own finger in all his children, yet in respect of these have we need always to pray for continual increase, and all godly growth in them. Yea be it whatsoever grace wherein we are so established that we are sure we cannot finally fall from it, yet are we still to pray for perseverance therein, because he will have all them so exercised, whom he will confirm unto the end. Whatsoever graces therefore the Lord hath bestowed upon us, yet still let us pray unto him either for our farther assurance and confirmation, or for perseverance and increase in them. Let us pray for ourselves unto the Lord for every grace needful for us, and let us request to be commended by the faithful in their prayers unto God. This is our wrestling with the God of jacob, and thus wrestling we shall surely prevail. Matth. 7.7. for so he hath promised, and faithful is he th●● hath promised. The second thing which I note is, that the Apostle in his prayers for the Philippians prayed for them all: for so he saith, that he had them in perfect memory always in all his prayers etc. Whence I observe, how in our prayers for the Church we ought to be affected towards it, namely, that so in our prayers we commend the whole Church unto God. For what though in the Church, all be not knit together in one mind and in one judgement? what though all be not alike forward in acknowledging and embracing the truth? what though many things be done in the Church through contention, or vain glory? The Apostle knew well that it was thus in the Church at Philippi, as many evidently appear by sundry places in this his Epistle: yet in his prayers unto God for them, he took no such notice of these things, as that he did seclude any of them out of his prayers unto God, but jointly he commended them all in his prayers unto God Right so we, in our prayers for the Church, we should not easily take notice of every contention, of every defect, of every thing that may offend in the Church, so to seclude any out of our prayers unto God, but in a Christian affection towards all, and in an holy desire for all, we should commend the whole Church in our prayers unto God. It was such an ordinary practice with our Apostle, both to give thanks unto God for all them to whom he wrote, and likewise to pray for them all, notwithstanding that many things were amiss amongst them, that we are not to doubt, but that we are so to do as we have the Apostle for an ensample. Look into his Epistles, and by the beginning almost of all of them, ye shall see that this was his ordinary practice, leaving us therein an ensample, that as he did so we should do. And the reason is plain: for doth not the Apostle in writing his Epistles unto the Churches, still writ as unto the beloved of God, and unto Saints in Christ jesus, still entituling the whole Church unto which he wrote, unto these titles without exception of any? Or doth the Apostle so, and are not we to do so? Or are we to do so, and not to commend the whole Church in our prayers unto God? The reason I take it inferreth the point, and commendeth unto us that general care of commending the whole Church in our prayers unto God. A good lesson, and well worthy the learning of many in these our days▪ for as it fareth more privately and particularly amongst men, so doth it far more publicly and generally in the Church. Amongst men ordinarily every trifling matter is enough to cut off all love and friendship amongst us, nay to breed great hatreds, and enmities amongst us, nay to set us at such odds, that rather we will ban and curse one another, then pray one for another. And if we differ in judgement one from another about some matters of the Church, than nothing on one part but carnal gospelers, and time-servers; nothing on another part but sacrilegious persons, schismatical persons, troublers of the state, and hypocritical dissemblers, nothing but slandering and forging things never writ or spoke, nothing but such uncharitableness, as that it may be feared that on some part there is little praying for the other, unless it be to confound them. Neither is it otherwise more publicly and general●y in the Church, if we may judge by outward appearances. Some parts of the Church unto some seem to have so many defects and blemishes, so many superstitious rites and ceremonies that they cannot brook them, they cannot abide in them, they cannot pray with them, I know not whether they do pray for them. And of others, other parts of the Church, because of their form of government, are so misliked, that they cannot with patience hear of them, and therefore it is like do not in all their prayers remember them. But these and all such might hence be better lessoned, and such uncharitableness, if any such be in them, reform. Let us, beloved, be otherwise minded. Howsoever there be things amiss in the Church, let us not seclude any out of our prayers unto God, but let us commend in our prayers the whole Church unto God. In our prayers unto God let us abandon all cogitation either of private quarrels one with another, or of public contentions in the Church, and let us pray each for other, and all of us for the whole Church unto the Lord fervently. Let the same mind be in us, that was in our Apostle, and let us always in all our prayers have all the saints in Christ jesus in perfect memory. The third thing which here I note is, the thing for which the Apostle prayed in all his prayers for them; and that was the same in substance with that wherefore he gave thanks unto God. For as his thanksgiving unto GOD on their behalf was because of the fellowship which they had in the gospel from the first day until then; so his prayers unto God for them were that they might continue in that fellowship which they had in the gospel unto the end. Whence I observe a very material point to be remembered in our prayers unto God, both for the whole Church, and for ourselves; which is continuance in the fellowship of the gospel, that our Church may continue in that fellowship which it hath with other reformed Churches in the gospel, and that we may continue grounded and established in the truth wherein we stand. Here is indeed principal cause of prostrating ourselves before the throne of grace, and pouring out our souls in prayer unto our God, whether we look unto the curse in the wanting, or unto the blessing in the enjoying of the glorious gospel of jesus Christ. For what greater curse or plague of God could fall upon us then that our candlestick should be removed from us, that a famine of the word should be sent amongst us, that the gospel of our salvation should be translated from us to another people? The Lord threatening to bring a fearful judgement on the Church of Ephesus, if they should not repent, and return to their former love, saith, Remember from whence thou art fallen, and repent, Ap●c. 2.5. and do the first works; or else I will come against thee shortly, and will remove thy candlestick out of his place. What is that? that is, he will remove his Church from thence, by taking his gospel from them. Even as our blessed Saviour also threatened the jews, saying, Matth. 21.43. The kingdom of God shall be taken from you, and given to a nation which shall bring forth the fruits thereof. So the Prophet threatening a heavy judgement upon the rulers of Israel, Behold, saith he, the days come, that I will send a famine in the land, Am●s 8.11. not a famine of bread, nor a thirst for water, but of hearing the word of the Lord; which how grievous a famine, and how heavy a judgement it is, appeareth by that of Solomon, where he saith, that where there is no vision, Prou. 29.18. i no sincere preaching of the word, no sound fellowship in the gospel, there the people perisheth, even perisheth both in soul and body. And as the curse and judgement is great and grievous of wanting, so is the blessing and benefit of having this fellowship in the gospel exceeding great and happy. for it is indeed our very life and soul, 1 Pet 1.3.23.2.2. whereby we are begotten, borne, and nourished unto everlasting tife, as Peter witnesseth. It is the lantern unto our feet, and the light unto our steps to bring us to the City of the living God, the celestial jerusalem, Heb. 12.22, 23, 24. and to the company of innumerable Angels, and to the congregation of the first borne which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to jesus the mediator of the new testament, and to the blood of sprinkling that speaketh better things then that of Abel. By it we are called out of darkness into light, instructed in the way of God perfectly, grounded and established in the faith, and made wise unto salvation; Rom. 1.16. for it is the power of God unto salvation unto every one that believeth. See then whether here it be not principal cause for us to pray for our Church, that in it the gospel of our salvation may for ever be freely and sincerely preached; and for ourselves that we may continue in that grace wherein we stand by the gospel of our salvation. Yes surely, if either fear of as great a plague of God's wrath as can fall upon us may force us to pray, or desire of as great a blessing of God as can befall us may persuade us to pray: we have great cause even to power out our souls in prayer and supplication unto our God, for the blessed continuance of that fellowship which we have with other Churches in the gospel, that as now, so ever this grace may be continued upon us. Yea beloved, if ye shall but cast your eyes abroad into the land, ye shall find that there is great cause thus to pray. For how doth Atheism and abominable irreligion spread itself, and overspread the whole face of the land? Hath it not nestled itself on high, and said within itself, who shall bring me down to the ground? How doth Papisme and outworn Pelagianisme now shoot out the head, and break out in many places, as if now the day approached wherein they may say, so, so, thus would we have it? How hath cunning policy broken the neck of Christianity, and now so swayeth that it carrieth all almost with it? What neglect and contempt of the word is there in all places? And what else are these but forerunners of a fearful judgement to follow? What else do these threaten, but the removing of our candlestick from us? Beloved, shall we see and know these things, and shall we not pray? Let us pray at evening and at morning, and at midday; let us pray and that instantly, that this judgement may never fall upon us, that this light of the gospel may never be put out, but that it may shine amongst us, from generation to generation until the day of Christ jesus. The more that the danger is, let us pray the more fervently, and let us not give ourselves any rest, but still pray unto the Lord for our continuance which we have with other reformed Churches in the gospel. The fourth thing which here I note is, that the Apostle thus prayed for the Philippians always in all his prayers. Whence I observe with what constant assiduity and carefulness, we ought to pray for our Church, and for ourselves, that we may continue in the fellowship which we have in the gospel: we should never pray but always in our prayers, this prayer for our Church and for ourselves should continually be remembered, that the fellowship which we now have with other Churches in the gospel may for ever be continued unto us. To pray always, Rom. 12.12. 1 Thess. 5.17. Luc. 18.1. and not to faint or give over is a thing much commanded by the Holy Ghost. Continue in prayer, saith our Apostle. And again in another place, Pray continually. And to the same purpose is that parable of the importunate widow in the gospel. All which places show us the necessity of prayer, that whensoever we stand in need we have recourse unto God by prayer, so the constant perseverance that is to be used in prayer, that howsoever for some time we seem to pray and be not heard, yet we faint not, nor give over, but still pray, and that instantly. Now as we are to pray, and to pray always, so always in all our prayers this is to be remembered, that we pray that the Lord his way may be known upon earth, and his saving health among all nations, that the preaching of the gospel may be fruitful unto us, and unto the whole Church, that the word of the Lord may have free passage, and be glorified, that we may continue grounded and established in the faith, as we have been taught in jesus Christ, that we and our whole Church, may continue in the fellowship which we have with other Churches in the gospel. This the example of our Apostle teacheth us to do, who in that he did for others, left us an example what to do for ourselves, and for others. Yea but is not the Lord always more ready to hear than we are to pray, and hath he not said, that whosoever asketh receiveth, that he that seeketh findeth, and that to him that knocketh it shall be opened? Or if it be so, what needeth it always in all our prayers thus to pray as hath been said? True it is, that whosoever asketh receiveth, and that the Lord is more ready to hear and to grant our requests, than we are to pray and call upon his name. for commonly he preventeth us with his blessings, and whatsoever it is that we have by prayer, he it is that teacheth us to pray for it as we ought. But some things we ask often and receive not, Jam. 4.3. because we ask amiss: and some things he hath appointed so to be granted, if they be continually asked. And of this sort is this thing whereof we now speak. He will, as it shall be for his glory, continue us in the fellowship which we have in the gospel, if we continue to ask it in faith, and faint not. This than may teach us, of what weight and moment our continuance in the fellowship of the gospel is. It is not a thing which happeneth by fortune, or which human policy effecteth, but only it is of God, and therefore always in all our prayers we are to pray unto him for it. Let us therefore pray unto the Lord without ceasing for this grace; let us never forget to commence this suit in our prayers unto God, let us always pray for it, and not faint. The fift thing which here I note is, that the Apostle prayed for the Philippians with gladness, because of their growth in godliness, and in the knowledge of jesus Christ by the work of his ministry. Whence I observe a necessary care which ought to be in the whole Church, I mean in all them that are taught in the word, and that is, that they so profit and increase in all knowledge and judgement, in all godliness and holy conversation, that their Pastors and Teachers may pray for them with gladness. Such a care it may seem that the Romans had, unto whom the Apostle giveth this testimony, that their faith which was published, and their obedience which was come abroad much gladded him. Rom. 1.8. Such a care it may seem that the Colossians had, unto whom the Apostle giveth this testimony, that though he was absent in the flesh, yet was he present with them in the spirit, rejoicing and beholding their order, and their steadfast faith in Christ. And such a care aught all the people of God to have, that they which watch for their souls as they that must give accounts unto God for them, may now pray for them with gladness, and afterwards give their accounts for them with joy and not with grief. But this care is not common among the people. for where the Pastor in an holy care for his people prayeth for them, he prayeth for them in many places with great heaviness; with heaviness I say for their neglect and contempt of the word; with heaviness for their ignorance in the things that belong unto their peace, and unwillingness to be instructed therein; with heaviness for their ungodly conversation, and unchristian walking; with heaviness for spending his strength in vain, and for nothing amongst them. He prayeth, but his soul mourneth, because he cannot gain them unto Christ jesus; he prayeth, but his soul mourneth, because they run, and needs will run headlong to the devil. So little care commonly there is of profiting by the ministry of the word amongst them that are taught in the word. Beloved, let it never be said so of you, but let your care be that they which labour in the word amongst you may pray for you with gladness. Jam. 1.21. Lay apart all filthiness and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. Fellow the truth in love, and in all things grow up into him, Eph. 4.15. which is the head, that is Christ. Let your conversation be such as it becometh the gospel of Christ, and strive to increase in all good things with all godly increasing: for so, and so only shall we have cause to pray for you with gladness. Lastly, in that the Apostle having taught the Philippians the way of truth, giveth thanks for them, prayeth for them, and that with gladness, because of the fellowship etc. Hence I observe a duty of the Pastors of the Church, which if time had given leave, and the place had been so convenient should principally have been stood upon, and that is, that the Pastors are not only to teach their people with the wholesome word which cannot be reproved; but they are also to pray for them that the word may have a blessing among them, that they may grow and increase thereby in all knowledge and holiness to the Lord; they are to be glad in their souls for their profiting in the word of grace, and they are to give thanks unto God on their behalf, when they see their order, their steadfast faith in Christ, their growth in godliness, and righteousness, and holy conversation. This should be, and might be, and I wish it were, and if it be not it is their peril in whom it faileth to be. LECTURE V. PHILIP. I. Verse 6. And I am persuaded of this same thing that he that hath begun this good work in you will perform it until the day of jesus Christ. NOw give me leave briefly to note one thing further from those words, and that is, that both our thanksgiving, and our praying are always to be unto God. Our thanksgiving, because all deliverance in dangers, all comfort in troubles, all help in time of need, all spiritual graces in heavenly things, and all corporal blessings whatsoever are from him, the father of all mercies, and giver of all goodness: for every good giving and every perfect gift is from above, and cometh down from the father of lights. jam. 1.17. He upholdeth all such as fall, Psal. 145.14, 15, 16. and lifteth up all those that be down: the eyes of all wait upon him, and he giveth them their meat in due season: he openeth his hand, and filleth all things living with plenteousness. He killeth and maketh alive, bringeth down to the grave and raiseth up, 1 Sam. 2.6. maketh poor and maketh rich, bringeth low and exalteth. He is our rock and fortress, our strength and shield, 2 Sam. 22.1. and he that delivereth us in all time of danger. He is the father of mercies, 2 Cor. 1.3, and the God of all comfort, which comforteth us in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we ourselves are comforted of him▪ 4. He succoureth us when we are tempted, and suffereth us not to be tempted above that we be able, 1 Cor. 10.13. but giveth the issue with the tentation that we may be able to bear it. He created us, Esay 43 7. Act. 17 28. Eph. 1. form us, and made us for his own glory. In him we live, move, and have our being. He blesseth us with all spiritual blessings in heavenly things in Christ, having chosen us in him, predestinate us to be adopted through him, redeemed us through his blood, justified us, and sanctified us, washed and cleansed us from our sins in him, and begotten us by faith unto a lively hope in him. In one word, he is all in all things unto us. Unto whom then should we sacrifice the calves of our lips, Col. 3.11. and offer the sacrifice of praise and thanksgiving, but unto him of whom, through whom, and for whom are all things, and by whom we have all blessings in good things, and deliverance from all evil, even God blessed for ever? And as for these reasons we are always in all things to give thanks unto the Lord, so for the same reasons we are always to power out prayers and supplications unto him, as we have need either of blessings in good things, or deliverance from evil. And therefore we read that ever the faithful when they had need either of blessings in good things, or deliverance from evil, they had their recourse unto God by prayer, and as they were occasioned by blessings in good things, and deliverance from evil, so they powered out their souls in thanksgiving unto the Lord. Moses, and the children of Israel, when Pharaoh and the Egyptians pursued them, cried unto the Lord with strong cries, insomuch that the Lord said unto Moses, Exod. 14 15. wherefore criest thou unto me? And when they had seen the mighty power which the Lord showed upon the Egyptians, Exod. 55. they sung unto him the songs of praise and thanksgiving. So jehosaphat, and judah, and jerusalem when the Moabites and Ammonites came against them to battle, prayed in the courts of the Lords house and said, 2 Chr. 20.6. O Lord God of our father's art not thou God in heaven? and reignest thou not on all the kingdoms of the heathen? etc. And when the Lord had given them a marvelous victory over their enemies, they assembled themselves in the valley of Berachah or blessing, 26. and there they blessed the Lord. So Ezekiah when he was sick turned his face to the wall, and prayed to the Lord, and said, Esay 38.2, 3. I beseech thee Lord remember now how I have walked before thee in truth, and with a perfect heart etc. And when the Lord had restored him unto health, he sang the song of thanksgiving unto him, and said, the Lord was ready to save me, 10.20. therefore will we sing my song all the days of our life in the house of the Lord. So Hannah being barren prayed for a child unto the Lord, 1 Sam. 1.10. and wept sore: and when the Lord had granted her request she thanked God and said, 2.1. Mine heart rejoiceth in the Lord, my horn is exalted in the Lord, my mouth is enlarged over mine enemies etc. And what should I more say? The time would be too short for me to tell you of David, Daniel, Samuel, and the rest, which as they stood in need either of blessings in good things, or of deliverance from evil, made their prayers and supplications ever unto the Lord; and again, as they were occasioned either by blessings or deliverances offered their sacrifice of praise ever unto the Lord. Thus they were taught, and thus by the word, and by their example we are taught for all things to pray unto the Lord, and in all things to give thanks unto the Lord. Beware then, beloved, of them that with feigned words teach you to give thanks, or to pray unto Saints ●●●erally, or jointly, as to God and our Lady, to God and S. George, or the like. for wherefore should we either pray, or give thanks unto them? Do they hear us, or know what we say or think? Esay saith, Esay 63.16. that Abraham knoweth us not, and that Israel is ignorant of us; where the ordinary gloss citeth Augustine saying, that the dead, even Saints, know not what the living do. And Solomon saith, 2 Chr. 6.30. that the Lord only knoweth the hearts of the children of men. Do they help us, or give any thing unto us? The Psalmist saith, Psal. 84.11. that the Lord giveth both grace and glory; neither dare it be avouched that the Saints give grace or glory, or are the authors of any blessing. Or doth any commandment or example in the holy scripture warrant us to pray, or to give thanks unto them? Themselves grant that there is no warrant in the scripture from commandment or example to pray or give thanks unto them, as unto the authors of any grace, or glory, but only as unto intercessors before God for us. And yet in their practice it is most plain that they do not only pray unto them, to pray for them, but to preseure them, to have mercy upon them, to bring them to the kingdom of heaven etc. But admit that they pray unto them only as unto mediators and intercessors betwixt God and them. Saith not the Apostle, that there is one mediator between God and man, 1 Tim. ●. 5. which is the man Christ jesus. How then do they make more mediators? Christ jesus, say they, is ●our only immediate mediator before God, but the Saints are mediators unto Christ, & therefore we conclude our prayers always saying, by jesus Christ our Lord. Wherein also they deceive the world: for by their own portice it appeareth that they have many prayers both unto Marie, and to other Saints, in the conclusion whereof they use not to say, by Christ our Lord. But to let that go, are the Saints our mediators unto Christ to convey our prayers unto him, and Christ our Mediator unto God to convey our prayers from the saints unto God? By this shift than it cometh about that Christ is not the mediator between God and us, as the Apostle affirmeth, but between God and the saints, and the Saints mediators betwixt Christ and us. And this is the hand that they make by praying unto Saints as unto mediators of intercession; they thrust Christ jesus out from being mediator betwixt God and us, and they do in truth pray unto the saints as unto the authors of grace. But admitting that they pray only unto them as unto intercessors betwixt Christ and us, I demand what commandment or example there is in the scripture to warrant us to pray at all, or to give thanks at all unto them. Gen. 48.16. jacob, say they, prayed unto an Angel. If he had prayed unto a created Angel, this had not proved ought for invocation of Saints. But it was unto that uncreated Angel of the covenant, even Christ jesus, with whom he had wrestled, and prevailed, that he prayed unto, as both the circumstances of that place, and conference of it with other places prove. Well, say they, Moses praying, Exod. 32.13. and saying thus, remember Abraham, Isaac, and jacob thy servants, hoped to have his prayers heard by the merits of those holy men. But it is most plain by that place that Moses pleadeth not the merits of Abraham, Isaac, and jacob, but only presseth the covenant and promise made with them, as the words immediately following show, where it is said, to whom thou swarest by thine own self, and saidst &c. Yea but, say they, the place in the Apocalyps proveth most plainly that the Saints in heaven do offer up the prayers of the saints on earth, where it is said, Apoc. 5.8. that the 24 elders fell down before the Lamb having golden viols full of odours, which are the prayers of the saints. But this place maketh no more to this purpose then the rest: for 1. it is a vision, and no thing so done as here is set down; and therefore no clear argument will hence be drawn. Again, here is nothing spoken of the saints in heaven: for it is generally agreed upon that the 24 elders represent the Church militant here on earth, whose conversation is in heaven, whose golden viols full of sweet odours were their own prayers powered out of faithful hearts unto the Lord. Lastly, they say that praying one unto another here on earth to be assisted by their prayers is lawful, therefore prayer unto Saints in heaven is lawful. But to this we answer, 1. that to desire one another's prayers is warranted by the word, which they grant: but to request the prayers of the Saints departed hath no warrant in the word, howsoever they contend the contrary. 2. There is no such reason of desiring the prayers of the Saints in heaven, as of desiring one another's prayers: for we know one another's necessities, but they know not our necessities, as hath been proved. 3. Our praying one for another to be helped by their prayers is a godly request to our brethren, but no religious invocation of them, as by their merits or worthiness to be brought into God's favour, such as is prayer unto Saints. And as we are in a Christian sort to give thanks one unto another for benefits received, so are we in a Christian sort to request one another's prayers. But that religious thanksgiving, and that religious invocation whereof we now speak are in no sort due to any but to God. So that the Saints departed not knowing what we say or think, nor giving either grace or glory to us, nor any way warranted by the scriptures to have such honour given unto them, we conclude that we are not to pray, or to give thanks to them. Nay absolutely we say that it is utterly unlawful to pray, or give thanks to them. For 1. prayer and thanksgiving are honours only due unto the Lord, and therefore he saith, Call upon me in the day of trouble, Psal. 50. and I will deliver thee, and thou shalt glorify me, praise me, give thanks unto me. Where albeit the word (only) be not expressed, but it be said, Call upon me &c. as neither it is expressed in Deuteronomie, but said, thou shalt fear the Lord thy God, Deut. 10.20. and thou shalt serve him; yet as our Saviour Christ showeth, that it is there to be understood by his adding of it, Matth. 4.10. and saying, him only shalt thou serve; so is it plain that in this place where the Prophet speaketh of the same thing it is understood, as if he had said, Call upon me only, and I will deliver thee, and thou shalt glorify me only. Therefore it is utterly unlawful either to pray, or to give thanks unto the Saints, unless we will communicate that to others which belongeth unto him, and so make other Gods beside him, Exod. 20.3.23. and with him, contrary to the commandment. 2. It is unlawful to believe in them, which they will grant, therefore unlawful to pray, or to give thanks unto them: for so it is written, How shall they call on him in whom they have not believed. Rom. 10.14 3. To pray unto Saints is injurious unto Christ, who is ordained the only mediator between God and us, 1 Tim. 2.5. Rom. 8.34. who sitteth at the right hand of God and maketh continual request for us, Heb. 4.16. joh. 16.23. unto whom we may go boldly, and for whose sake, whatsoever we ask the Father in his name he giveth it us. Many other arguments of like weight might here be brought to the same purpose. But these for this time may suffice. Neither let any man think that because we thus teach, we make not that reckoning of the Saints departed which we ought. Yes, beloved, of the blessed Virgin Mary we say, that she was blessed above other women, that she was dearly beloved of God, that she was adorned with excellent gifts and graces of Gods holy spirit, and that her memory is to be reverenced for ever: and of all the Saints departed we say, that their memory is blessed, and that they are to be commended unto the Church, that by their doctrine and examples others may be strengthened in true faith, and inflamed to follow true godliness: yea and that in a general desire both for us, and for themselves, and for all the elect of God, they pray that the day of our refreshing were come, and that all the people of God were joined in one, and that their enemies were vanquished and destroyed: and farther, that it may be that God sometimes may reveal some things in particular unto them at his pleasure, and as it seemeth good unto him. Only as the Holy Ghost hath taught us, so we teach you, that in the word is nothing written whereby to prove that they know our affairs in particular, that they pray for us in particular, or that they do any thing for us in particular, and therefore that we are not to pray unto them, or to give thanks unto them, but only to the Lord, to whom alone that honour is due. Give thanks therefore o Israel, unto God the Lord in the congregations from the ground of thine heart. Psal. 68.26. 55.17. Pray unto the Lord, as David did, evening and morning, and at midday, and that instantly. As your occasions are for blessings in good things, or deliverance from evil, so let your requests be showed unto God in prayer and supplication with giving of thanks. Yea in the midst of troubles give thanks unto the Lord, that ye are not overcome of them, and pray unto the Lord that he will give you patience in them. And amongst all things, give thanks unto the Lord for that fellowship which ye have with other Churches in the gospel, and pray unto the Lord that ye may continue in that grace wherein ye stand, through the gospel of your salvation unto your lives end. And I am persuaded] As before the Apostle testified his love toward the Philippians, by his rejoicing on their behalf for the grace of God already bestowed on them, so now likewise he testifieth his love towards them, by signification of his assured hope of God's farther mercy towards them, in their perseverance in the same grace unto the end. Where 1. he signifieth his assured hope of their perseverance, vers. 6. 2. He setteth down the reason which caused him so assuredly to hope thereof, namely their piety, and his love of them, v. 7. 3. He maketh earnest protestation of his love towards them, vers. 8. For the first, the Apostle showeth his great confidence and assured hope of their perseverance, when he saith, I am persuaded of this same thing etc. And closely he implieth a reason of his confidence, drawn from the constant immutability of God in his doings, when he saith, that he which hath begun &c. for it is as if he had thus reasoned: God is constant in his doings, so that look what he beginneth that he finisheth, therefore I am persuaded that he which hath begun this good work etc. Now it is to be noted that the Apostle saith not, I am persuaded that God which hath etc. but that he which hath begun, whereby he implieth that the beginning of that, as also indeed of every good work, was alone from God. for if it had been from any other, than they should not have understood him to have spoken of God, when he said, that he. Again, it is to be noted, that the Apostle saith not, I am persuaded that you which have begun well, shall also end well, but that he which hath begun &c. grounding his persuasion not on their virtue and constancy, but on the constant immutability of God which had begun a good work in them. Now the good work which he had begun in them was their embracing of the gospel, whereby they had fellowship in the gospel with other Churches, which was indeed a special good work, and such as they that persecute them in whom God hath begun this good work, make but vain brags of their good works. I am then, saith the Apostle, persuaded that he that hath begun this good work in you of embracing the gospel, will perform it, i will confirm and 'stablish you in it, or will finish and perfect it until the day of jesus Christ, when he shall come and change your vile bodies, that they may be fashioned like unto his glorious body: for albeit by the day of Christ, might be meant the day wherein the faithful die in Christ, yet by the day of Christ I rather understand here the day of Christ his second coming in the flesh in the last day, as also it is understood in the next chapter vers. 16. because the Apostle speaketh not only of them that then were at Philippi, ●ut of the Church also which afterward should be there until the second coming of Christ. Thus much of the sense of the words. The first thing then which here I note, is the ground of the Apostles confidence of the Philippians perseverance. His ground is, not the Philippians virtue and constancy, as if now they were so well grounded & established in the faith that they could not but hold out, & keep fast their good profession unto the end, but his ground is the constant immutability of God, who where he beginneth to work a good work, there he maketh an end of it. Whence I observe a notable ground of the perseverance of all Gods faithful children in that grace wherein they stand: and that is this, he that hath begun a good work in them will perform it, and confirm them unto the end. To which purpose also there are many other places in the holy scripture; as where it is said of Christ jesus, joh. 13.1. that forasmuch as he loved his own which were in the world, unto the end he loved them. Whence we take that commonly received, saying, that whom God loveth once he loveth unto the end. And again, where Christ himself saith, joh. 4.14. Whosoever drinketh of the water that I shall give him shall never be more a thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life. Here is, but once drink, and never thirst, once sanctified by the spirit, and never utterly forsaken of the spirit. And again where john saith, 1 joh. 3.9. whosoever is borne of God sinneth not, namely unto death: and why? because the seed of God remaineth in him, the spirit of God having once seized upon him, always abideth in him. And again, where our Saviour saith, him that cometh to me I cast not away, once come by faith, joh. 6.37. no fear of forsaking afterward. And the reason is plain: for the gifts and calling of God are without repentance. Rom. 11.29. He calleth us by his gospel, and giveth us gifts and graces of his holy spirit, not for our own sakes, or for any thing that he seethe or forseeth in us: for than we might well fear a fall and a change; but his gifts are given freely by grace according to his good pleasure. So that he never repenteth of any grace which he bestoweth upon us, nor suffereth his mercies to fail from us for ever, but holdeth our souls in life, and keepeth us from the pit of destruction. Whereupon, we read that as David having had experience of God's help, in his deliverance out of the paw of the Lion, and out of the paw of the Bear, afterwards feared not to encounter Goliath, but assured himself that the Lord that had delivered him out of the paw of the Lion, 1 Sam. 17.37. and out of the paw of the Bear, would also deliver him out of the hand of that Philistim: so the children of God having once felt the love of God in Christ jesus in their souls, and the testimony of the spirit witnessing unto their spirits that they were the sons of God, afterwards feared not the encounters of sin or Satan, but assured themselves, that nothing should be able to separate them from the love of God in Christ jesus. So we see that our Apostle breaketh out and saith, Who shall separate us from the love of Christ? Rom. 6.35. shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Nay I am persuaded that neither death, 38. nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, 39 nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord And again, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him, 2 Tim. 1.12. which is myself against that day. And thus many others of God's children as upon other grounds, so in assurance of God's unchangeable resolution in his doings, have builded a full and assured persuasion of their perseverance. Now we must understand, that in perseverance there be two things, which ye may call the parts of it: the one is a holy will and desire to persevere in that grace wherein we stand: the other is a real continuance, and continual persisting in that grace wherein we stand. This real continuance and continual persisting in the grace wherein we stand, is often in the best of God's children so abated and diminished, that it seemeth utterly to be extinguished: but that holy will and desire to persevere, the Lord doth never suffer utterly to fail from his children. Take for example the holy prophet David, and the blessed Apostle Paul: did not David in the bitterness of his soul cry, Will the Lord absent himself for ever, Psal. 77.7.8.9. 88.14.15.16. and will he be no more entreated? Is his mercy clean gone for ever, and is his promise come utterly to an end for evermore? Hath God forgotten to be gracious, and will he shut up his loving kindness in displeasure? And again, Lord, why abhorrest thou my soul, and hidest thy face from me? Lord, where are thy old loving kindnesses? thy terrors do I suffer with a troubled mind thy wrathful displeasure goeth over me, and the fear of thee hath undone me. His real continuance, ye see, seemeth to be cut off, and himself to be separated from the Lord; but by his groanings and cries it appeareth that his holy desire still remained. Paul's care likewise was interrupted, and his real continuance remitted, when he was so exalted through the abundance of revelations, 2 Cor. 12.7. that there was given unto him a prick in the flesh, even the messenger of Satan to buffet him: yet in that he then besought the Lord thrice that that messenger of Satan might departed from him, 8. it appeareth that this his holy desire still remained. And this holy desire of persevering is it which the Lord accepteth, and then is he said to give us this grace of perseverance, when he giveth us a perpetual will and desire, of persevering in that grace wherein we stand, howsoever the very act of persevering by sin, tentation, or other trouble seem to be cut off and quite failed sometimes even in the dearest of God's children. Here then is a notable comfort for the broken and contrite heart, for the humbled and afflicted soul. For tell me, o thou distressed soul, hath the spirit sometimes witnessed unto thy spirit that thou wast the child of God? Hath the love of God sometimes been so shed abroad in thine heart, that thou hast verily persuaded thyself of the love of God towards thee? Hast thou sometimes been delighted in the law of thy God, and felt the sweet comforts of God in Christ jesus in thy soul? Why then is now thy soul so heavy, and why is it so disquieted within thee? Why do thoughts arise in thy heart, and why doth the sleep depart from thine eyes? O wait upon the Lord, and put thy trust in him; for he that hath begun a good work in thee, will perform it until the day of Christ jesus. He hath said it by his holy Apostle, and shall he not do it? The strength of Israel will not lie, 1 Sam. 15.29. nor repent; for he is not a man that he should repent. He hath begun a good work in thee, even of his love and his mercy towards thee, and as himself, so his love is unchangeable, so that whom he loveth once, he loveth unto the end. O but therefore thou art troubled, because he doth not seem to continue his loving kindness towards thee. Thou feelest not that joy in the Holy Ghost, that comfort in God's love which thou wast wont to find, thou art even dead unto the life of God. Well, did not David cry out, Lord where are thy old loving kindnesses, where are thy former mercies? Did he not pray, restore me to the joy of thy salvation, and renew a right spirit within me. And again, O quicken me according to thy word, quicken me according to thy loving kindness. So that thou seest there hath no tentation taken thee, but such as appertaineth to man, even such as have overtaken men after Gods own heart. But tell me, doth it not grieve thee that thou dost not feel that assurance, that comfort, that joy that thou wast wont to find in thy God through jesus Christ? Dost thou not desire and long to feel that assurance, & comfort, & joy that thou wast wont to find in thy soul? O yes, it is thy doubtings that trouble thee, and comfort which thou longest for. Well then good enough. It is a broken and contrite heart that grieveth at his sins, Psal. 51.17. that grieveth at his wants, that the Lord loveth, and a troubled spirit, troubled at the cogitation of his slips and imperfections, is a sacrifice acceptable unto him. And again, this holy desire of any grace is the grace itself. A desire of comfort is a great part of comfort, and a desire of persevering is a chief part of perseverance, and he that desireth any grace of God, tending to salvation shall surely have it. For so Christ hath promised, saying, I will give to him that is a thirst of the well of the water of life freely: Apoc. 21.6. which is the same with that in the Prophet, where it is said, Ho, every one that thirsteth, come ye to the waters, Esay 55.1. and ye that have no silver come, buy, and eat, come I say, buy wine and milk without silver and without money. Comfort then yourselves, be of good comfort in the Lord, all ye that thirst after and desire the things that belong unto your peace. Let not your sins, or your wants and imperfections too much cast you down or dismay you. What if he will have you to sail by hell to heaven? He that continueth this holy desire in you, will not suffer his mercies utterly to fail from you for ever. Heaviness may endure for a night, for a short season, but joy cometh in the morning, after a while heaviness is turned into joy, and sackcloth into the garment of gladness. Where he hath begun he will make an end, and scattering this cloud he will show unto thee the light of his holy countenance. In the mean time, let that holy desire which is in thee, be a pledge of his love unto thee, and assure thyself, he shall fulfil all thy hearts desire, and restore thee to thy wont joys again. LECTURE VI. PHILIP. 1. Vers. 7. As it becometh me so to judge of you all, because I have you in remembrance, that both in my bands, and in my defence and confirmation of the Gospel you all were partakers of my grace. THe second thing which here I note is, that God and God only had begun that good work of embracing the Gospel in them, & would (as the Apostle was persuaded) perform it unto the end. For once it plain that the Apostle meaneth, that God had begun this work in them, and would perform it unto the end; and in that he saith not, I am persuaded that God, but that he which hath begun, etc. he plainly implieth, that God only begun that good work in them, and would perform it unto the end. For if any other but he only had intermeddled therein, how should the Philippians have plainly understood the Apostle to speak of God, when he said, that he etc. He, if any other had had any hand herein, might aswell be understood of that other as of God. Hence then I observe that both the beginning and the perfiting of our obedience to the Gospel, and indeed of every good work in us, is only from God. And to this the writings of the holy Ghost every where agree. The Apostle speaking in general, saith, what hast thou that thou hast not received? 1 Cor 4 7. no gift, no grace, no good at all, but we receive it from God; be it the beginning, or the perfiting, or what it may be, if it be good we receive it from God. Our blessed Saviour speaking more particularly of faith in Christ jesus, and an holy confession of his sin saith, flesh and blood hath not revealed this unto thee, Mat. ●● but my father which is in heaven. Faith in Christ jesus, and an holy confession of his name are not the fruits of man's wisdom, but they are the special gifts of God our heavenly father. And speaking of obedience to the Gospel, he saith, oh. 6.44. no man can come to me except the father which hath sent me draw him. No eomming unto Christ, no obedience unto his will, unless we be drawn and haled against our wills, and of unwilling be made willing. And therefore the Spouse in the Canticles called upon her Bridegroom Christ jesus, and saith unto him, draw me, and we will run after thee. Till he draw us, Cant. 1.4. we run not after him in whole or in part, but indeed we run from him: but when he draws us by his cords, even by the preaching of his Gospel, and of unwilling makes us willing, than we run after him. Have we then no good thing but which we receive from God? Doth not flesh and blood reveal any mystery of our salvation unto us? Can we not come unto Christ unless the father of our Lord jesus Christ draw us? If then we come unto Christ, and obey his Gospel, it is wholly from God. If we believe or understand any thing in the way of godliness, it is wholly from the illumination of God's spirit. If in us there be any thing that is good, it is wholly the gift of God bestowed on us. He only hath the interest both in the beginning, and in the increase of it in us. Which also yet farther appeareth by this, in that we give thanks unto God for our calling into the fellowship which we have in the Gospel, and for all other his works of mercy on us, and in that we pray unto God for increase in all knowledge and judgement, and for every grace of his spirit which he knoweth to be needful for us. For whatsoever it is, wherefore we give thanks unto the Lord, thereby we acknowledge that we have received it from the Lord, and whatsoever it is wherefore we pray unto the Lord, thereby we acknowledge that it is to be received from the Lord, as every man knoweth by the nature of thanksgiving, and of prayer. Do we then well in giving thanks unto God for our calling into the fellowship of the Gospel, and for other good things begun in us? Do we well to pray unto God that he will increase our obedience to ●he Gospel, and whatsoever good grace he hath begun in us? Do we well to give thanks unto God for the beginning, and to pray unto God for the perfiting of every good work in us? If we do not well herein, than our Apostle did not well in this place thus to do on the Philippians behalf, and his example hath deceived us: but if we do well herein, then is both the beginning, and increase, and perfiting of our obedience to the Gospel, and of every good work in us, only from the Lord, who is all in all things, Alpha and Omega, the beginning and the ending, as in regard of his Majesty, so in regard of all creatures; from whom as all creatures have their beginning, continuance and support, so have all good graces their beginning, increase, and perfection from him. Howbeit here ye must understand, that when we thus teach, that both the beginning, and increase, and perfiting of our obedience to the Gospel, and of every good work in us, is only from God, we do not either make the ministration of the Gospel to be of none effect, or transform ourselves into blocks and stones: For albeit he only begin, increase, and perfect in us our obedience to the Gospel, and every good grace that is wrought in us, yet doth he not this immediately by himself, but he doth it by means. He doth it, but he useth the ministry of his servants in the preaching of his Gospel to effect it: he giveth increase, but by the planting of Paul, and watering of Apollo's, as it is written, I have planted, 1 Cor. 3.6. Apollo's watered, but God gave the increase. He reconcileth his children unto himself, but by the word of reconciliation which he hath committed to us his children, as it is written, all things are of God which hath reconciled us unto himself by jesus Christ, 2 Cor. 5 18. and hath given unto us the ministery of reconciliation. He revealeth his truth unto his children, but by his Ministers unto whom he revealeth his truth, that they may preach it unto us, as it is written, when it pleased God to reveal his son in me, Gal. 1. ●6. that I should preach him among the Gentiles, etc. And therefore as it is said, that faith is the gift of God, so is it also said that faith is by hearing, Ephes. 2.8. Rom. 10.17. even hearing of the word preached; so that his gift is given by the ministry of the word preached. And as it is said, that eternal life is the gift of God through jesus Christ our Lord, so is it also said, Rom. 6.23. that the Gospel is the power of God, Rom. 1.16. or the powerful instrument of God unto salvation unto every one that believeth, so that the preaching of the Gospel is the ordinary instrument of God, whereby he giveth salvation and eternal life to every one that believeth. We do not therefore make the ministration of the Gospel to be of none effect, when we say that God only beginneth this, and every good work in us, and also increaseth, and perfiteth it in us, but rather we magnify the ministration of the Gospel, in as much as we say that he only doth this but by the ministration of the Gospel, as the ordinary instrument of his spirit. Neither when we thus teach, do we transform men into blocks and stones, as though they had no power or faculty in themselves at all to work: for we know that the natural man hath understanding, and will, whereby he differeth not only from stocks and stones, but from bruit beasts. But what is his understanding, and what is his will till he be renewed by the spirit of God? his understanding is full of darkness and ignorance, and his will full of wickedness and vanity. He understandeth, but not the things of the spirit of God, as it is written, the natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, 1 Cor. 2.14. neither can he know them because they are spiritually discerned; nay, his understanding and wisdom is enmity against God, Rom. 8.7. for it is not subject to the Law of God, neither indeed can be. Likewise he willeth, but not any thing that is good, as it is written, all the imaginations of the thoughts of man's heart are only evil continually, Gen 6 5. and there is no fear of God before his eyes. Rom 3 18. This then is it wh●ch we say, that man before he be renewed by the spirit of grace, hath no power or faculty at all, I say, not to work or do aught at all; for this were indeed to transform him into a stock or stone, but to do 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 deed even of his good pleasure. He enlightens the eyes of our understanding, and corrects our froward wills, and then being renewed by the spirit we understand the things of the spirit of God, and we will the things that are good, and we run the way of God's commandments, but ever with this necessary limitation, only by God. He maketh us understand, and will, and run as we ought, and we understand, and will, and run as we ought. Here ●hen, first learn to beware of such as either tell you that man is able of himself to keep the Law, and to merit everlasting life, a gross and now outworn error, I hope; or that man is able of himself to begin that is good, howsoever he be not able to perfect it but by the help of the Lord; or that man being prevented by grace, is then able by the help of grace aiding his weak nature to work out his own salvation: for all these errors, as Dagon▪ must needs fall to the ground be●ore this testimony 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 work in us, and that he which hath begun it will go forward with it, and perform it unto the end. What then if a man shall tell you, that it is in man both to begin and perfect that which is good? Or that it is in man to begin that is good, though not to perfect it? Or that it is in man by the help only of God to do that is good? Let God be true, and every man a liar, Rom. 3.4. that he may be justified in his words, and overcome when he is judged. Neither beginning, nor ending, nor increase of any thing that is good is of ourselves as of ourselves, but he beginneth, and he which beginneth performeth and perfiteth, and none but he, even God only. It is the mere and only grace and mercy of God, not which aideth our nature being weakened, but which changeth it altogether in quality, bringing us out of darkness into light, out of the power of Satan unto God, and translating us from the death of sin unto the life of righteousness in Christ jesus. It is the mere and only grace of God, not which maketh an end of our salvation alone, but wherein our salvation wholly doth consist. Let no man therefore through va●ne and flatte●ing words deceive you, as if you yourselves were somewhat, when indeed you are nothing; but learn, and know, and ever hold this for a sure ground, that God only beginneth, increaseth, and perfiteth our obedience to the gospel, and every good work in us. 2. Let the Minister and Preacher of the word hence learn, what he may assume unto himself in the fruits of his labours, by the work of his ministry. Are his people reconciled unto God? brought unto the obedience of the gospel? begotten in the faith of Christ jesus? grounded and established in the truth? instructed in the way of God perfectly? etc. He is not to take this honour unto himself, as if he had done these things; for this hath God only done, and it is his work, as it is written, and they shall be all taught of God. Esay 54.13. joh. 6.45. If we be taught in the word, he hath taught us by his spirit: if we believe in Christ, it is his gift by his spirit: if we be reconciled unto God, he hath reconciled us unto himself by jesus Christ etc. He I say doth all things only, not immediately by himself, but by the ministery of his servants. And albeit he, because he worketh not by his spirit, but by the ministery of his servants, sometimes vouchsafe them this honour, that they beget men through the gospel, and that they save them that hear them; yet is this only his work, and only vouchsafed by him unto them, because in this work he useth the work of their ministery. Let not the Minister then, dare to assume unto himself that honour which only belongeth unto the Lord. This is his honour, that in the great work of man's salvation he useth his ministery, and by him as his instrument worketh what he will. Let this therefore be his glory and rejoicing, that the Lord by his means will save his people, and bring them to that inheritance which lasteth for ever in the heavens; and let him so speak as his Minister out of his word, that so he may be indeed a means to turn many to righteousness. 3. Hence you may learn in what account and regard ye are to have the Ministers of Christ jesus. True and most true it is, as already ye have heard, that God only beginneth every good work in us, and likewise confirmeth, and strengtheneth us, and maketh us to abound therein more and more. But he doth it, as also ye have heard, by their ministery 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 think of us, as of the ministers of Christ, and disposers of the secrets of God, by whom he hath appointed to open your eyes, that ye may turn from darkness to light, and from the power of Satan unto God, that ye may receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ jesus, by whom he hath appointed to reveal his will unto you, and to fill you with the graces of his holy spirit, and by whom he hath appointed to bring to pass all the good pleasure of his will in you. And if any man think not thus of us, it is because he knoweth us not, neither him that hath sent us, nor what great works the Lord worketh, what great mercies the Lord showeth unto his children by us. But let this for this time serve to stir up and to warn your pure minds, that ye so think of us as ye ought, and as it becometh them that are taught in the word, to have them which labour among you, and admonish you in singular love and reverence for their works sake. The third thing which here I note is, that the Apostle saith, that he was persuaded that he that had begun this good work of embracing the gospel in them, would perform it until the day of jesus Christ; or as he speaketh to the Corinthians, 1 Cor. 1.8. would confirm them in it unto the end, that they might be blameless in the day of our Lord jesus Christ. Whence two doubts may be moved not unworthy the answering. The one is, how one man may be persuaded of another man's perseverance or salvation, what a kind of persuasion it is which is of another's perseverance or salvation. The other is, whether the Lord performed this work of the Philippians continuance in the fellowship which they had in the gospel, until the day of jesus Christ, as the Apostle was persuaded he would. To speak first unto this latter, most lamentable it is, but most true it is, that in those places where sometimes the name of the Lord was called upon, and the gospel of Christ jesus freely and sincerely preached, not only at Philippi but in many other Churches which the Apostles had planted in Macedonia, and else where, there now through the secret, but just judgement of God, barbarous turcism, and abominable paganism hath taken possession, and holdeth it at his will. But as we understand this place of the Apostle, so we are to make answer to the doubt; for if we understand the Apostles persuasion to be touching the Church that then presently was at Philippi, that the Lord would continue them in the fellowship of the gospel until the day of jesus Christ, i until their death, when they should be translated into his kingdom of glory, I take it that it may very well be presumed, and safely averred that the Lord performed this work of the Philippians continuance in the fellowship, which they had in the gospel until the day of Christ jesus, as the Apostle was persuaded he would: for such was their love and liberality towards the Apostle, and such their constant abiding in the truth from the first day until then, that as the Apostle thereupon was persuaded, that the Lord would confirm them in that grace wherein they stood unto their end, so we thereupon may persuade ourselves that the Lord did confirm them therein unto the end. But if we understand the Apostles persuasion to be touching the Church successively at Philippi, that the Lord would continue that Church in all ages, in the fellowship of the gospel until the day of jesus Christ, i until his second coming to judgement, then may it seem that the Apostle failed in his persuasion, because of their subjection now a long time unto the Turk. But even here also it may be said, that as when the Apostle wrote, the Philippians shined as lights in the midst of a naughty and crooked nation, so now also in that hellish thraldom unto the Turk, 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 sheep in the midst of wolves, and as it may be hoped that Christ hath his Church even in the midst of Romish Egypt; so may it also be hoped, that he hath his Church in that heathenish tyranny of the Turk, and even in the City of Philippi. But I now rather approve 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 unto the second doubt, which is how one man may be persuaded of another man's perseverance or salvation, we must understand that there is a threefold persuasion. One grounded upon the testimony of the spirit, unto our spirit, whereby we do most certainly persuade ourselves of whatsoever grace is sealed unto us by the earnest of the spirit. And this persuasion is most certain, but this persuasion we cannot have of any other, but only of ourselves, forasmuch as this ariseth of the testimony of the spirit unto our spirit. Another persuasion there is grounded upon the constant immutability of God in his doings, whereby we certainly persuade ourselves, that whatsoever good work God hath begun in us, he will confirm it unto the end. And a third persuasion there is grounded upon charity, whereby we persuade ourselves of grace, where we see obedience to the gospel, constant abiding in the truth, patience in troubles, love of the brethren, and the like. Now one man cannot be persuaded of an other man's perseverance or salvation, by the first kind of persuasion grounded upon the testimony of the spirit, because no man knoweth what the spirit witnesseth unto another's spirit, but only to his own. But both by the second kind of persuasion grounded upon the constancy of the Lord, and likewise by the third grounded upon charity, one man may be persuaded of another man's perseverance or salvation. By the first kind of persuasion the Apostle was persuaded of his own salvation, when he said, I am persuaded that neither death, Rom. 10.38. nor life, nor Angels &c. and so every one of us upon the like ground, may persuade ourselves of our own perseverance and salvation. By the second and third kinds of persuasion, the Apostle was persuaded of the Philippians perseverance and salvation, as in this place we see; and so every one of us upon the like grounds, may be persuaded one of another's perseverance and salvation. The first never faileth, because the testimony of God's spirit whereon it is grounded is ever true. The second likewise never faileth, because God's purposes are ever unchangeable, and with him is no variableness, neither shadowing by turning The third hath a wonderful great probability, but may fail, 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 unto the second doubt, we say that one man may be persuaded of another man's perseverance and salvation, both by the second and third kinds of persuasion, and farther that of whose perseverance and salvation we are persuaded by the third kind of persuasion, of his perseverance and salvation also we are to be persuaded by the second kind of persuasion, i of whose perseverance and salvation, we may conceive a good persuasion by the fruits of the spirit in them, of them we are certainly to be persuaded that God will never leave them, or forsake them, but confirm them unto the end. And thus I resolve upon the reason which the Apostle setteth down of his persuasion, grounded on the constant immutability of God in his doings: for what saith the Apostle? As it be cometh me saith he etc. It becometh me, saith the Apostle, so to judge of you, even to be persuaded that he that hath begun this work in you etc. And why did it become him so to judge, so to be persuaded? Because, saith he, I have you in remembrance, because I gladly remember this of you, that both in my bands etc. i that whether I were bound for the gospel, or defended the gospel at Nero his bar, or confirmed the gospel 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 gospel. I know there are great diversities of interpretations of this text of scripture; but judging this to be most simple, I will not trouble you with any other. The reason then of that his persuasion of them was this, because such was the Philippians zeal for the gospel, and love of him, that howsoever it were with him, whether he were bound for the gospel, or defended the gospel, or confirmed the gospel, they stuck close unto him, and took part with him both in his bands, & in his defence, & confirmation of the gospel. The first thing then which here I note is, that the Apostle saith, that it became him so to judge of the Philippians, so to be persuaded of them as he said verse 6. because of their zeal for the gospel, and love of him. Whence I observe, that it becometh us certainly, to be persuaded of their perseverance and salvation, and that they are the children of God, in whom we see obedience to the gospel, zeal for the truth, love of the brethren, true signs of godliness, evident fruits of the spirit. That in charity we are every man to hope the best one of another, the Apostle plainly showeth, when he saith, that Charity believeth all things, 1 Cor. 13.7. charity hopeth all things. Charity believeth all things, therefore in charity we are not to suspect the worst, but to believe the best one of another. Charity hopeth all things, therefore in charity we are not to mistrust the worst, but to hope the best one of another. Neither only so, when there are such outward tokens of grace and godliness, as aught easily to cause us to believe and hope the best one of an other; but so also when there are not so plain tokens of grace, so manifest fruits of the spirit. Nay when there are manifest tokens of want of grace, fearful tokens of being given up into a reprobate mind, yet are we not to despair of such a one, but to leave him unto the Lord unto whom he standeth or falleth. Witness the Apostle, where he saith, Rom. 14.4. Who art thou that condemnest another man's servant? he standeth or falleth to his own master. There hope the best we cannot, and yet condemn him or despair of him we may not. Now as in charity we may not despair of any, but hope well where all is not well, and persuade ourselves the best where we see the outward tokens of the spirit: so where we have just cause of this persuasion by the true fruits of righteousness, we are certainly to be persuaded 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 effectual preaching of the gospel amongst them, vers. 5. and another from their obedience to the gospel, vers. 6. so that where we see these and the like tokens of grace and godliness, there we are after the Apostles example to be certainly persuaded, and to know that they are the elect children of God. Degrees I know there are in certainty of persuasion and knowledge; for no man can be so certainly persuaded, so certainly know another man's salvation, another man's adoption into the sons of God as his own, because besides all other grounds which he hath or can have touching others, he hath the testimony of the spirit witnessing unto his spirit that he is the child of God, and that his salvation is sure. Yet may he, and he is certainly to be persuaded, where he seethe a good work begun, that he that hath begun etc. A good lesson for many of us to learn: for so crooked and ill affected are we commonly one towards another, as that we will easily persuade ourselves the worst one of another, but seldom persuade ourselves the best one of another. Though we see many great tokens of God's graces in our brethren, if we see any infirmity or offence in them, we grate upon that, and we could be well persuaded of them but for that; which if it might have stopped the Apostles persuasion of the Philippians, he should never have been so well persuaded of them as he was: for among them there were murmurings and reasonings, and many things done through contention and vainglory; yet looking upon their obedience to the gospel, their constant abiding in the truth, their christian love of him, he persuadeth himself the best of them, even that he that hath begun etc. So beloved, howsoever 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 God's graces in them, let us persuade ourselves the best of them, yea let us persuade ourselves of them as of ourselves, that they are the children of God, and that their salvation is surely sealed in the heavens: for so it becometh us to judge of them after the example of our Apostle, because of the fruits of the spirit in them. LECTURE VII. PHILIP. 1. Verse 7. Because I have you in remembrance that both in my bands, and in my defence, and confirmation of the Gospel you all were partakers of my grace. 8. For God is my record, how I long after you all from the very heart root in jesus Christ. THe second thing which here I note, is the testimony which the Apostle gives unto the Philippians of their zeal for the gospel, of their love of him, and of their growth in godliness, through the effectual preaching of the gospel amongst them, in that he saith, that both in his bands, and in his defence, and confirmation of the gospel they all were partakers of his grace. This was a sure token that they had well profited in the school of Christ, in that whether the Apostle were bound for the gospel, or defended the gospel, or confirmed the gospel, still they stuck close to him, and took part with him, and were, though they were absent from him, yet in zeal and in an holy affection, in some sort in bands with him, and in defence and confirmation of the gospel with him. Hence than I observe a notable argument how we may have proof unto ourselves, and give also proof unto others of our zeal for the gospel, of our love of the Ministers of the gospel, by whom we have been taught in the word, of the power of the word in our hearts and souls, and of our growth in godliness through the preaching of the word. Is there any persecution of the gospel of jesus Christ by any cruel tyrants, Pope, Turk, or Spaniard, or any other? Are your Ministers and Teachers attached, and brought before any bloody inquisition for the gospels sake of Christ jesus? Are they brought unto the bar there, as felons or traitors to defend that truth, which in all simplicity and sincerity they have taught amongst you? Are they beaten and scourged, and cast into prison, and bound with bands, and their feet made fast in the stocks for the defence of the gospel? Are they brought to the fire and faggot, to the rope and hatchet, to Lions and wild beasts by their blood to confirm the gospel of Christ jesus? Such times and tyrannies, beloved, our forefathers have seen, and it may be that some of you have seen them: but o Lord, let never our eyes see such times and tyrannies again, neither let our seed see them, nor our seeds seed from henceforth for ever. But put case it were thus as hath been said. Do ye think ye should stand close to the truth in such time of trouble, and not start aside like a broken bow? Can ye find in your hearts to undergo with your Ministers and Teachers, the merciless cruelty of any bloody inquisition? to stand with them at the bar in defence of that truth, which they have taught you? To be tried with them by mockings and scourge, by bonds and imprisonment? to go to fire and faggot with them, and with your blood to seal that truth which they have taught you? Here were zeal for the gospel in deed, here were love of your Ministers, here were a proof of the power of the word in you, here were an argument of the effectual preaching of the gospel unto you. And such proofs and arguments, many in the primitive Church both had unto themselves, and gave unto others, as the Apostle witnesseth to the Hebrews, where he saith, Heb. 11.36, 37, 38. that some were racked and would not be delivered, that they might receive a better resurrection; others were tried by mockings and scourge, yea moreover by bands and imprisonment; others were stoned etc. So powerfully had the word wrought upon them, that nothing could daunt them, but through persecution, and anguish, and tribulation, and famine, and nakedness, and peril, and sword, and all they went. Yea, but you will say, there was no such matter with the Philippians, whose example I urge, they gave no such proof of their zeal, or love, or growth in godliness thorough the preaching of the gospel, as now we speak of. Well then, could ye willingly be partakers with your Ministers and Teachers in their bands, and in their defence and confirmation of the gospel in such sort as the Philippians were with Paul? Would ye not be ashamed of their chains? Would ye communicate to their affliction, and supply that which they lacked? Would ye be careful, that some might minister unto them such things as they wanted? Would their bands so affect you as if ye were bound with them? Would ye count their sufferings for the defence and confirmation of the gospel, as common to you with them? Would ye in heart & soul be joined unto them, both in their bands, and in their defence, and confirmation of the gospel? This also should be a notable proof both unto yourselves, and others of your holy zeal for the truth, of your godly increase in all spiritual understanding through the word, and of the effectual power of the spirit in you, through the ministery of the word. Such a proof Onesiphorus had unto himself, and gave unto others, as appeareth by that testimony which the Apostle giveth to him, when he saith, that he often refreshed him, and was not ashamed of his chain; 2 Tim. 1.16, 17, 18. that at Rome he sought him very diligently, and found him; and that in many things he ministered unto him at Ephesus. Not once, but often he refreshed him, he shunned him not, nor was ashamed of him because of his bands, but coming to Rome, and understanding that Nero had cast him into prison, he sought him very diligently, and would not rest till he had found him, and before at Ephesus, he had in bountiful sort cared for him. Here the word had taken root downward, and brought forth fruit upward, and powerfully wrought on him. And so the blessing that followed hereupon. 2. Tim. 1.18. The Apost. prayed for him, saying, the Lord grant unto him that he may find mercy with the Lord at that day; nor for him only, but for his whole house, 16. saying, The Lord give mercy unto the house of Onesiphorus; and in that the Apostle prayed for him and for his house, 1 Thess. 1.6. it was in effect a promise of blessing and mercy unto him and to his house. The like testimony the Apostle giveth unto the Thessalonians, where he saith, that they received the word in much affliction, with joy of the holy Ghost. When there was much affliction, when there was great tribulation and persecution, because of the word, yet they received the word willingly and joyfully. Which the Apostle, bringeth as a plain proof unto them of their spiritual conjunction with Christ, and election unto life. So that when the word hath wrought thus upon us, that in much affliction we can delight in it, that we gladly cherish and refresh them that suffer trouble, even unto bands for the Gospel's sake, that we are so affected therewith, as if we also were in bands with them, that we count their sufferings for the defence and confirmation of the Gospel, our sufferings, it is a notable argument that the word hath had great power in us, and that we have well profited in the School of Christ. But, if many in these our days should examine themselves, by this rule of what power the word is in them, and unto what growth in godliness they are come, it is to be feared that their trial would not be much to their comfort. Our blessed Saviour expounding the parable of the Sour, saith, That he that received seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it: Yet hath he no root in himself, Mat. 13 12. and endureth but a season: for as soon as tribulation or persecution cometh because of the word, by and by he is offended. And our Apostle complained, 2 Tim. 4.16. that at his first answering no man assisted him, but all forsook him. Not to speak of those which refuse to hearken to instruction, and to present themselves in our assemblies, is not much seed now sown in stony ground, if tribulation and persecution should come, because of the word, would not many of us be offended, and rather turn, as they say, then burn? If our Paul's and Preachers should be brought to their answer in the defence of the Gospel, would they be much assisted, or would they not be utterly forsaken? Yes, beloved, a great many of us that now give them reasonable good countenance, would be ashamed of their chains: a great many of us that now hear them patiently, would fear or disdain to look on them in their trouble. We think ourselves now reasonable good favourers of the Word, and of the Ministers thereof, if we be not enemies unto them. But if we come unto them, and countenance them, than we think ourselves very forward indeed, and that the word hath much prevailed with us. And it were to be wished, that the number of such were far greater than it is. But if a tempest should arise, so that our ship should be covered with waves, would not a great many of us wish ourselves out of that ship wherein we sail, and in another that sailed in a more calm sea? If our Ministers & teachers should be carried unto the Guildhall, there to answer in the defence of the gospel, would we not as Christ his Disciples did forsake them & fly; & as Peter did forswear them? Here would be indeed a trial of the power of the word in us. And how we would stand in this trial, may in part be conjectured by some present experience. For where the word & the Ministers thereof are favoured, if the painful Minister be poor and bare, because of his small portion and and maintenance, how many of us will yield up our impropriations unto him, which properly belong unto him? Or, if we have no such, how many of us will yield up unto him our covenant with him for our tithes? Or, if we have no such, how many of us will take care that by our defrauding him of any due, he be not poor or bare? Or, if we be not guilty herein, how many of us will join our heads & our purses together to increase his maintenance for his encouragement, & bettering of his estate? Likewise, if some popishly or naughtily affected, bring him unjustly into trouble, how many of us will assist him? how many of us will go to the high Commission with him? how many of us will do our whole endeavour for him? how many of us will communicate unto his charges in such trouble? Do we fail in these less things, and would we hold in greater things? Will we not part with some of our living to him, and would we hazard our life with him? Will we not now assist him, and communicate to his charges in trouble, and would we then cleave close unto him, and communicate to his affliction? I leave it unto every man to think of it. For conclusion of this note, we see how we may have proof unto ourselves, and give proof unto others of our zeal for the Gospel, of our love of the Ministers of the Gospel, of the power of the word in us, and of our growth in godliness through the preaching of the word. Let us therefore willingly and gladly take part, if need be, with our ministers and teachers in their bands, and in their defence and confirmation of the gospel; and in the mean time let us give them what countenance and encouragement, what help and assistance we can, that so the power of the word in us, and our profiting thereby, may be testified both unto ourselves and to others. The third thing which here I note, is that the Apostle saith that all the Philipp. were partakers of his grace, both in his bands, etc. They only relieved him, & refreshed him, and were careful for him being in bands, and were in their souls and affections knit unto him, both in his ●ands, and in his defence and confirmation of the gospel, and for this cause he saith, they were partakers of his grace in his bands, etc. Whence I observe a good note of such as are joined in the communion of Saints, and that is this, howsoever they abound in the measure of grace above others, yet in the grace they prefer not themselves before others. So we see the Apostle Peter writeth to them that had obtained like precious faith with him, saying, Simon Peter a servant and an Apostle of jesus Christ, 2. Pet. 1.1. to you which have obtained like precious faith with us, etc. In the measure of faith no doubt he excelled all them to whom he wrote, yet in the grace itself of faith, ye see, he equalled them unto himself. So we see the Apostle to the Hebr. saith unto them, Holy brethren, Hebr. 3.1. partakers of the heavenly calling, etc. In measure of gifts by the heavenly calling, no doubt, he was far before them to whom he wrote, yet touching the grace itself, he counteth them partakers with him of the heavenly vocation. And so our Apostle in the measure of sufferings, excelled not not the Philippians only, but all others, yet in the grace itself he saith, that they were partakers of his grace both in his bands, etc. And this is the blessing of the holy Communion of Saints, that they which are joined in this holy fellowship, willingly equal themselves unto them that are of meaner gifts, and do not stand upon their prerogatives, either in blessings or in sufferings, but as they that have one God, and one Lord, and one Baptism, and one hope of their calling, so they esteem of others graces as of their own. Which may serve for a bridle unto such overweening spirits, as too hastily and sharply censure them that come short of themselves in the measure either of other blessings, or of sufferings. For, to speak only of the latter sort, are not there some that so brag of their sufferings, that if others of their brethren come somewhat short of them, they condemn them for white-livered soldiers, and fainthearted brethren? And tell them that you were affected with their sufferings, as if ye had suffered with them, that ye were not unmindful of them, but communicated unto their afflictions, will they count you partakers of their grace in their bands? or rather would they not tell you, that this is but cold charity in regard of that zealous courage which should be in you, & that this is nothing in comparison of their sufferings? So vain a thing is man, as to esteem best of other his own graces, so most of his own sufferings, and so to stand upon his own measure of grace, that he makes little reckoning of the same grace in meaner measure in others of his brethren. But we see the practice both of our Apostle, and of other of the Apostles, which may serve for our instruction in this point. Let us therefore after their example, howsoever we abound in the measure of any grace, make reckoning of them in whom that grace is, as partakers of the same grace with us: for it is the same spirit that giveth the same grace both unto us and others, and the same spirit distributeth to every man severally the measure of grace as he will. Let us not therefore for our measure of grace whatsoever it be, be it in wisdom, learning, patience, suffering, or any other, exalt ourselves above our brethren, but let us make much of the grace of the spirit in them, and let us rejoice over them, as having obtained the like precious grace with us. The last thing which here I note is, that the Apostle calleth his bands for the defence and confirmation of the Gospel, a grace: for so we understand that they were partakers of his grace, in that they were partakers of his bands for the defence and confirmation etc. Whence I observe, that to suffer bands, imprisonment, persecution, and the like, for the Gospel's sake, is a special grace and gift of God. So the Apostle again in the latter end of this chapter affirmeth, saying, Unto you it is given for Christ, Phil. 1.29. that not only ye should believe in him, but also suffer for his sake. Whence it is plain, that as faith in Christ jesus, so to suffer for his sake is a special gift of God. And hereupon the Apostles rejoiced when they were beaten, Act. 5.41. that they were counted worthy to suffer rebuke for Christ his name. 2 Cor. 11. And our Apostle rejoiced as much in his sufferings as in any thing. And why, but because they counted their sufferings as special gifts and graces upon them? Where yet first we must note, that simply to suffer bands and imprisonment, persecution and trouble is no grace or gift of God, but to suffer these things for Christ his sake, for the Gospel's sake, for righteousness sake. And therefore Peter saith, Let no man suffer as a murderer, 1 Pet. 4.15, or as a thief, or as an evil doer, or as a busy-body in other men's matters: But if any man suffer as a Christian, 16. i for Christ his sake and the gospels, let him not be ashamed, but let him glorify God on this behalf. Secondly, that to suffer bands and persecution for Christ his sake and the gospels, is no grace or gift of God in itself, and in the nature of the thing, but only by way of consequent: for if to suffer bands or affliction for the gospels sake were in itself, and in the nature of the thing a grace and gift of God, then were we to pray for affliction and trouble for the Gospel's sake, as we do for other graces of the spirit. But now no man doth pray to be tried and troubled, to be persecuted and imprisoned for the gospels sake; neither is any man so to pray, because this were in deed to tempt God. But our prayer is for strength, and patience, and help in trouble, whensoever it shall please the Lord by troubles for the Gospel's sake to try us, as the prayers of the godly at all times do show. To suffer bands then and trouble for the Gospel's sake, is no grace of God in itself, but only in event and by consequent. For what is the event, fruit, and consequent of suffering for the Gospel's sake? First in respect of ourselves, it bringeth forth the fruits of patience, experience, and hope, as it is written, We rejoice in tribulation, knowing that tribulation bringeth forth patience, Rom. 5.3. and patience experience, and experience hope, and hope maketh not ashamed. It is the means to make us like unto the Son of God, as it is written, 8.29. Whom God knew before he predestinate to be made like to the image of his Son. Where by the order of our election he showeth that afflictions in general are the means to make us like unto the Son of God. And it causeth unto us eternal glory in the heavens, as it is written, Matth. 5.10. Blessed are they which suffer persecution for righteousness sake, 11. for theirs is the kingdom of heaven. Blessed are ye when men revile and persecute you, and say all manner of evil against you for my sake, 12. falsely; rejoice and be glad for great is your reward in heaven. Again, in respect of God, by suffering trouble, bands, and death for the gospels sake God is glorified, as it is written, This spoke jesus unto Peter, Joh. 21.19. signifying by what death he should glorify God. And thereby also the power of Christ dwelleth in us, as it is written, 2 Cor. 12. Very gladly will I rejoice in mine infirmities, that the power of Christ may dwell in me, because the power of Christ is most seen in helping our infirmities, in losing our bands, and delivering us out of troubles. And again in respect of the Church, by the sufferings of the Saints for the Gospel, many children are strengthened, and many begotten unto the Church, as it is written in this chapter afterward, Many of the brethren in the Lord are boldened through my bands, Phil. 1.14. and dare more frankly speak the word. To which purpose also it is said, that the blood of the Martyrs is the seed of the Church. Because then of the grace which followeth our bands and troubles for the Gospel's sake, both in respect of God, and of his Church, and of ourselves, therefore it is that they are called a grace and gift of God. So that to suffer bands and troubles for Christ his sake, and the Gospels, is a grace and gift of God, nor in the nature of the thing, but because of the grace given us constantly and patiently to endure those troubles, and because of the grace which issueth thence for the good of ourselves, for the glory of God, and for the benefit of his Church. Yea but if to suffer bands, and affliction, and trouble for Christ his sake and the Gospels were a grace and gift of God any way, why should the children of God be often so much perplexed thereat as they are? why should they not always be more welcome unto them than they are? For answer whereunto we must understand, that in the children of God there is the flesh and the spirit, an outward man, and an inward man. Are then the children of God often perplexed at their bands and sufferings for Christ his sake, and the Gospels? It may be in their flesh and outward man, but in their spirit and inward man they are always welcome unto them; as our Apostle saith, though our outward man perish, 2 Cor. 4.16. and even sink under the burden of our afflictions, yet the inward man is renewed daily, and made stronger and stronger through afflictions. And so we must understand all the places of scripture where the Saints seem to faint under their afflictions. David in his Psalms often complaineth of his troubles, no doubt because they were heavy unto his outward man: but unto his inward man they were so welcome, that he saith, Psal. 119.71. It is good for me that I have been afflicted, that I may learn thy statutes: and again, Before I was afflicted I went astray, 67. but now I keep thy word. So our Apostle saith, that he was pressed out of measure passing strength through affliction, 2 Cor. 1.8. so that his outward man no doubt was not able to sustain them; yet in his inward man he rejoiced in them, and boasted of them, and fainted not under them. So our blessed Saviour himself saith, Mat. 26.38. My soul is very heavy even unto the death, so that by his own will he would have had that cup to pass from him: but knowing his Fathers will immediately he addeth, nevertheless not as I will, but as thou wilt. So that howsoever by our own wills we would avoid bands and troubles for the gospels sake, as heavy and grievous unto our outward man, yet as our wills are sanctified by God's spirit and conformed unto God's will, so they are welcome unto us, and acknowledged by us to be a grace of God, given unto his children for their good, and his glory. Here then is a notable comfort, for all such of God's children as suffer bands and affliction for Christ his sake and the gospels. For what are their bands? They are the grace of God; and in suffering bands for the defence and confirmation of the Gospel, they are partakers with the Saints of their grace. And as here they are called the grace of God, so elsewhere they are called the marks of the Lord jesus. Gal. 6.17. Now may it not be a great comfort unto us, to bear in our bodies the marks of the Lord jesus? Yet generally we avoid bands and affliction, nay we murmur at them, nay we mock at them, and hold them for simple men, that will not rather turn than burn, that will not rather renounce the truth, then endure such sufferings for the truth. But tell me, should not he be judged foolish and ignorant, that should avoid the gift of any grace? Should he not be thought ridiculous, that should murmur or scorn to be marked with the marks of the Lord jesus? And how then shall we think of him, that refuseth or murmureth at bands and afflictions for Christ his sake, or that maketh a mock at them which do suffer afflictions for Christ his sake, which are the grace of God, and the marks of the Lord jesus? Beloved, we know not what bands and afflictions bide us for the Gospel's sake. Surely for our sins we have deserved to be delivered up into the will of our enemies, that they that hate us even with a perfect hatred should rule over us. And if it shall please the Lord herein to deal with us according to our deservings, yet let this be our comfort, that in our bands for the defence and confirmation of the Gospel, we are partakers with many of the Saints of their grace, and that the life of jesus is made manifest as by most plain tokens, in our bodies, 2 Cor. 4.10. when we bear about in our bodies the dying of the Lord jesus. And in the mean time let us give all diligence that the word of Christ may dwell in us plenteously, that the effectual power thereof may be manifested in us, through our patiented and constant suffering for Christ his sake and the Gospels, if the will of the Lord be such. Now followeth the Apostles earnest protestation of his love towards the Philippians, which was the third thing which I noted in this second branch of the Apostles exordium, in these words, For God is my record etc. that so, they might the rather both assure themselves that such was his persuasion of them, as hath been said, and likewise the more willingly hearken unto the things that he wrote unto them. In the words I note a vehement protestation, and the thing whereof he maketh such protestation. His protestation is a calling of God to witness that he lieth not in this that now speaketh, in these words, For God is my record. The thing whereof he maketh such protestation is of his hearty love of them, saying, God is my record how I long after you all, i with what a longing desire to see you, I love you all from the very heart root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for so the word here used is very significantly translated, not after the flesh, but in jesus Christ, of whom ye are loved, and from whom this my love proceedeth. Where first I note the Apostles vehement protestation, not of a vain and idle toy, but of his love towards the Philippians, not for any light or foolish matter, but for their great good, that they might hearken to the word of their salvation more gladly. Whence I observe, that a protestation, or an oath to witness a truth, when the glory of God, or the good of our neighbour doth require it, may lawfully be made. LECTURE VIII. PHILIP. 1. Ve●se 8. For God is my record, how I long after you all from the very heart root in jesus Christ. 9 And this I pray, that your love may abound yet more and more in knowledge, and in all judgement. NOw then, the first thing which here I note, is the Apostles vehement protestation, not concerning any trivial and ordinary matter, but touching his sincere and fervent love of the Philippians, nor to small or no purpose, but to win their attention unto the word of their salvation more gladly. For he protesteth & sweareth, an oath being nothing else but a calling of God to witness of that we speak, for their assurance to whom we swear, which whole definition is in this protestation; he protesteth sayeth, and sweareth unto the Philipp. that he longeth after them all, and greatly loveth them all from the very heart root in jesus Christ, that so being persuaded of his love, they might give the better heed unto the things he wrote. Whence I observe that a protestation, or an oath by God, when the glory of God, or the good of our neighbour doth require it, may very lawfully be made. And this is proved, first from the nature and definition of an oath. For, what is an oath? It is, as even now we heard, an holy and religious calling of God to witness, of the truth of that we speak, for their assurance unto whom we speak; as here the Apostle for the Philippians assurance of his sincere love of them, calleth God to witness how he longeth after them all, how greatly he loveth them all from the very heart root in jesus Christ. And what herein is unbeseeming a Christian, or which may not lawfully be done? Secondly, it is proved from the express commandment of God, for thus hath God commanded, saying, Deut. 6 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. In which words, as to fear the Lord God, and to serve him, so to swear by his name is commanded. Thirdly, it is proved from the end of an oath, for the end of an oath is to decide debates, & to make an end of strifes; as the Apostle showeth, saying, Heb. 6.16. that an oath for confirmation is among men an end of all strife. And as Moses in a plain case showeth, saying, If a man deliver to his neighbour to keep Ass, or Ox, Exo. 22.10.11. or Sheep, or any beast, and it die, or be hurt, or taken away by enemies, and no man see it, an oath of the Lord shall be between them twain, that he hath not put his hand unto his neighbours good, and the owner thereof shall take the oath, and he shall not make it good. And this being the end of an oath, why may it not lawfully be made? Fourthly, it is proved from the practice of holy men of God; for Abraham, as we read, swore unto Abimelech by God, Gen. 21.23. 26.31. 31.53. that he would not hurt him, nor his children, nor his children's children: And Isaac and Abimelech, afterwards swore one to another, to the like purpose: And so jacob and Laban swore one to another, to the like purpose: Likewise our Apostle oftentimes in his Epistle protesteth, and calleth God to witness of that he saith, Rom. 1.9. 2. Cor. 1.23. & 12.19. And God himself, Esay 45.23. Heb. 6.13. because he had no greater to swear by, swore by himself, as it is said in the Prophet, and as the Apostle witnesseth. Lastly, it is proved from a necessary consequent, for if an oath be a part of God's worship, will it not then necessarily follow, that an oath may lawfully be made? Now that an oath is a part of God's worship, appeareth by many places of holy Scripture; as, Es. 19.18. where it is said in the Prophet, In that day shall five Cities in the land of Egypt speak the language of Canaan, and shall swear by the Lord of hosts, jer. 4.2. that is, shall renounce their superstitions, and serve God as he hath appointed. And again, where it is said, Thou shalt swear the Lord liveth in truth, in judgement, and in righteousness. And therefore the Lord by that Prophet, 5.7. in the next Chapter complaineth of judah, and Jerusalem, that they had forsaken him: and how did that appear? because they swore by them that were no Gods: Thy children, saith he, have forsaken me, and sworn by them that are no Gods. So that to swear by them that are no Gods, is to forsake God. And why? because it is to give his worship to another, even to them that are no Gods: which, who so doth, he forsaketh God. O, but will the godly soul say, this needed not in such a swearing age, to prove the lawfulness of swearing; and will the cursed swearer say, this is well indeed, that I have so good allowance for my swearing from the Preacher. Harken therefore yet a while, and know how we may protest and swear lawfully. First therefore, if we will swear lawfully, we must swear by the name of God. For both the commandment & practice are so, as already we have heard, & the reason thereof is very plain: for who can witness, that he that sweareth lieth not, but God only that beholdeth the heart, and knoweth what is in man? Or who is omnipotent and able to maintain and defend him that speaketh truth, or to punish and take vengeance on him that sweareth a lie, but God only which is able to destroy both soul and body in hell? Secondly, if we will swear lawfully we must swear in truth, jer. 4 2. in judgement, and in righteousness. In truth, for the confirmation of the truth, because we may not call God to witness a lie, lest he give us our portion with liars and swearers, in the lake that ever burneth. In judgement, upon causes weighty, certain, and necessary, when the glory of God, or the good of our neighbour doth require it, because we may not call God lightly, or rashly to witness upon trial, or uncertainty, or unnecessary causes, lest our judgement be as theirs that take his name in vain. In righteousness, for the confirmation of things godly, just, and lawful, because we may not call God to witness things ungodly, unjust, or unlawful, lest we be not holden guiltless for taking his name in vain: for thus much those three points imply. Thirdly, if we will swear lawfully, it must be when we have no other way of proof of our words, or confirmation of our promise: for if otherwise the thing for which we are to swear can be debated, decided, & ended, then by an oath we are not to swear, as by the end of an oath it doth appear, which is to end a strife; so that where the strife may otherwise be ended, there an oath is not to be used. Swear than we may lawfully, but not otherwise then by the name of God, and that in truth, and in judgement, and in righteousness, and that when things cannot otherwise be cleared and ended then by an oath. Which serveth first for the confutation of that error of the Anabaptists, who deny it to be lawful for a Christian to swear at all: the plain contrary whereof we have heard evidently proved out of the scriptures. The places of scripture whereon they ground their error are two; Matth. 5.34, 35, 36, 37. Jam. 5.12. the one the saying of our blessed Saviour in Matthew; the other the words of james in his Epistle. The saying of our Saviour in Matthew is, Swear not at all, neither by heaven, for it is the throne of God etc. The words of james are, Before all things swear not, neither by heaven, nor by earth, nor by any other oath etc. from both which places they conclude that a Christian may not swear at all. For answer whereunto we must understand, 1. that not all kinds of oaths are forbidden in these places. 2. what kind of oaths are there condemned. For the first, that not all kind of oaths are forbidden in Matthew, appeareth by the very scope and drift of our Saviour in that place. For what was his scope and drift there? It appeareth by his exposition there of sundry laws, that his meaning was not to destroy the law, for so he saith, Mat. 5 17. I came not to destroy the Law and the Prophets; but his meaning was to purge the Law from the corrupt glosses of the Pharisees, and to open the true meaning of it, as he doth first in the Law touching murder, and then in the Law touching adultery, and not in the Law touching swearing. The Law than not having simply forbidden swearing, neither doth our Saviour simply condemn swearing Again, if all kinds of oaths be simply here forbidden, and only yea, and nay commanded, what shall we say for our Apostle that contenteth not himself only with yea and nay? What shall we say for our Saviour himself, that not therewith content saith, Verily, verily, I say unto you? And again, oaths being a part of God's worship, as before we heard, if all kind of oaths be here forbidden a Christian, then is a part of God's worship forbidden and condemned. Seeing then thus it may appear, that not all kinds of oaths are here forbidden, let us now see what kinds of oaths are here forbidden and condemned. And this will appear by a short view of the corrupt glosses, which the Pharisees added to the Law touching swearing. The Law was, Thou shalt not forswear thyself, but shalt perform thine oaths to the Lord. Their gloss was, that if any swear by the name of God, or by the things that were immediately belonging to the service of God, as by the gold of the Temple, or the offering on the Altar vainly or perfidiously, not performing his oath, he offendeth but if he swear by any other creature, as by heaven, or earth, or jerusalem, or his head, or the Temple, or the Altar, or any that is not God, he offendeth not, nor is bound to perform his oath. Our Saviour his exposition of the Law against their gloss is, that not only to swear in our common talk by the name of God, but also to swear by any other creature is an offence against the Law. So that here are not forbidden oaths made in truth, in judgement, and in righteousness, but all oaths in common talk, either by God, or by any creature whatsoever, or by any thing that is not God. Yea but it is said, Swear not at all. True, in common talk swear not at all, not by the name of God, for that the Law forbids, nor by any creature, although the Pharisees allow you, but let your communication be yea, yea; nay, nay. Nay I add in great and weighty matters swear not at all, if any way you can avoid it, and when your yea, and nay may be trusted: for whatsoever is more than yea and nay, always cometh of evil, even of the devil in thee if thou swear of a wicked custom, and of evil in him to whom thou swearest, if having no cause to distrust thy yea and nay, he do not trust thee but cause thee to swear. The like answer is to be made to that of james, who useth the very words of our Saviour. Yea, but james addeth, Swear not by heaven, nor earth, nor by any other oath. True, not vainly, or perfidiously. So that no oath by God, or any creature in common talk is lawful for any Christian, nor in weighty and necessary matters if we can avoid it, but if we cannot avoid it, an oath by the name of God in truth, in judgement, and in righteousness is lawful, the Anabaptists grounds as ye see proving nothing to the contrary. The second use of our observation is, to restrain the wicked oaths of the profane swearers of our time. For first are we when we swear, only to swear by the name of God, & not at all by any creature, or any thing that is not God? How then darest thou, whosoever thou art, swear by the Mass, by thy faith, by thy troth, by our Lady, by St. George, or the like? Are these thy gods whom thou hast made to serve them? Or darest thou give the worship due unto God, unto any but unto him? Did the Lord threaten ruin upon Israel because they swore by their idols in Dan, & Beersheba, saying, Amos 8.14. they that swear by the sin of Samaria, and say, thy God O Dan liveth, and the manner of Beersheba liveth, even they shall fail, & never rise up again, & darest thou swear by that idol of the Mass, which was the sin of England, and is the sin of Rome? Did the Lord tell judah that her children had forsaken the Lord, because they swore by them that were no Gods, saying, Thy children have forsaken me, and have sworn by them that are no gods, jer. 5.7. and darest thou swear by our Lady, by S. George, by S. john, or S. Thomas, or the like, which are no gods? Dost thou not see that thus swearing thou forsakest God, and bringest ruin upon thyself? Did our blessed Saviour tell the Scribes and Pharisees saying, Whosoever sweareth by the Altar sweareth by it, Matth. 23.20, 21, 22. and by all things thereon; and whosoever sweareth by the Temple sweareth by it, and him that dwelleth therein; and whosoever sweareth by heaven sweareth by the throne of God, and by him that sitteth thereon; and dost thou think that when thou swearest by thy faith, thou swearest not by him in whom thou believest; or when thou swearest by thy troth, that thou swearest not by him in whom thou trustest & c? In one word, thou that commonly swearest by any thing that is not God, tell me what thinkest thou, dost thou therein swear by God, or no? If so, than thou takest his name in vain, and he will not hold thee guiltless. If no, than thou forsakest God, in that thou swearest by that which is no God. And look then what comes upon thy swearing by any creature, or any thing that is not God. Again, are we when we swear not to swear by any creature, or any thing that is not God, but only by the name of God, and not thereby, but only in truth, in judgement, and in righteousness, and when things otherwise cannot be cleared and ended? How then darest thou, o wretched man, in thine ordinary talk, upon every fond and light occasion, no necessity of God's glory, or thy neighbours good urging, swear by the holy name of God, and of jesus Christ? How doth not thy flesh & thy spirit tremble within thee? how doth it not pierce thy very heart and soul to swear by the life, by the body, by the sides, by the wounds, by the blood of Christ jesus? Dost thou, cursed wretch, hope to live by his life that swearest by his life; hope to be benefited by his body, that swearest by his body; hope to be healed by his wounds, that swearest by his wounds; hope to be washed from thy sins by his blood, that swearest by his blood? Nay, thou that dost these things, dost crucify again unto thyself the Son of God. Thou art one of them that spittest upon him, and buffetest him, that naylest him unto the cross, that thrustest thy spear into his side, that art accessary to the death of that just one, and his blood shall surely be upon thee, unless he grant thee grace unto repentance. A pitiful case that a man can almost come into no place, into no company, but he shall hear such ordinary swearing by the name of God, that every third word almost shall be such an oath. A pitiful case that a man cannot pass the streets, but he shall hear little ones that have little more than learned to speak, yet swear wickedly by the name of God. And yet so it is, as if our young ones had never learned to speak, till they had learned to swear, and as if the elder sort had never spoken well, till they had sworn lustily. A great many think themselves no body, unless they can swear it with the best, and that it is their credit to swear stoutly. But wretched credit with men, that is got with the loss of God's favour: and better no body, than such a swearing body. Hear the word of the Lord by his Prophet Zachary, this saith he is the curse that goeth forth over the whole earth: Zac. 5.3, 4. for every one that stealeth shall be cut off, aswell on this side as on that, and every one that sweareth etc. Enough a man would think to make the swearers countenance change, and his knees to smite one against another. Let this be enough, beloved, to warn you of this foul sin of swearing, and to restrain you from it. Swear not at all in your common talk, either by God, for than he will not hold you guiltless; or by any thing that is not God, for than ye forsake God, but let your communication be yea, yea, and nay, nay. Let not your children, or your servants, or your scholars swear by any thing that is not God; lest in stead of performing their promise in their baptism to forsake the devil, they forsake God: Neither let them swear by the name of God, lest by using it without reverence & fear, they provoke him to plague them. You must all of you know and remember, that his name is glorious and fearful, that he is a jealous God and a consuming fire, and therefore ye may not think or speak of him, but with reverence and humbleness, with fear and trembling. To conclude this point, He that useth much swearing, saith the son of Sirach, Eccl. 23.11. shall be filled with wickedness, and the plague shall never go from his house, and if he swear in vain he shall not be innocent, but his house shall be full of plagues. Accustom not therefore thy mouth to swearing, nor take up for a custom the naming of the holy One; 9 10. for as a servant which is often punished cannot be without some scar, so he that sweareth and nameth God continually, shall not be unpunished for such things. Have your faith and your troth with God, but let your communication be yea, yea, and nay, nay, for whatsoever is more than this cometh of evil. Pardon my dwelling on this point, being so needful to be spoken of, and having occasion but seldom to speak of it. The second thing which here I note, is the thing whereof the Apostle maketh such vehement protestation, which is his sincere love of the Philippians. He protesteth and taketh God to witness, that he longeth after them all, or greatly loveth them all from the very heart root in jesus Christ. Whence I observe how the Pastor ought to be affected towards his people, and generally one Christian towards another, and that is thus, the Pastor ought to love his people, and one Christian ought to love another, even with sincere love. Own nothing saith the Apostle, R●m. 13.8. to any man, but to love one another. Which rule is general for all Christians, and containeth in it two good instructions; the one, to fly debt, that we should not owe any thing one to another; the other, to follow after love, that we should love one another. And writing unto Timothy more particularly, he noteth the Pastor's love of his people, where he saith, 1 Tim. 4.12. Be an ensample unto them that believe in word, in conversation, in love; in love I say, that as they see your love to be towards them, so their love may be one towards another: even as the Apostle prayeth for the Thessalonians, saying, 1 Thess 3.12. The Lord increase you, and make you to abound in love one towards another, and towards all men, even as we do towards you. Wherein his love towards them is signified, the love which should be in the Pastor towards his flock, that as his is towards them, so theirs might be one towards another. But since there are so many sleights in love, how can Christians show that they love one another, and Pastors that they love their people even with sincere love? that is, our love must be a great love, so great, that if we be absent from them whom we love, we long after them with a longing desire to see them, that if we be their Pastors, we may bestow some spiritual comfort among them, and if otherwise, that we may perform some duties of love unto them. Such was our Apostles love to the Romans, as he witnesseth, where he saith, Rom. 1.11. that he longed to see them, that he might bestow upon them some spiritual gift to strengthen them. Such also was Epaphroditus love towards these Philippians, as our Apostle witnesseth in the next chapter, verse 26. And such was his own towards them, as this place showeth. And such after their example, must be the love of all Pastors towards their people, and of all Christians one towards another, if their love be sincere. Yea, but such and so great may be their love one towards another, as that they greatly long and desire to see one another, and yet their love be not hearty, but full of dissimulation. True, and therefore a second quality is requisite in sincere love, namely, that it be without dissimulation, even from the very heart root. Such love our Apostle requireth in all Christians one towards another, Rom. 12.9. saying, Let love be without dissimulation. 1 Pet. 1.22. And so the Apostle Peter, saying, Love one another with a pure heart fervently. Such was our Apostles love towards the Philippians, loving and longing after them from the very heart root: and such must be the love of all Pastors towards their people, and of all Christians one towards another, if their love be sincere. Yea, but yet such, and so great may be their love one towards another, as that they long one after another, even from the very heart root, and yet their love be not sincere, but after the flesh, as the manner of many carnal men and worldlings is to love; Gen. 33.3. as we see that shechem's heart clave unto Dinah. True, and therefore yet a third quality is requisite in sincere love, namely, that it be in the Lord, even in Christ jesus, a spiritual, holy, and sanctified love in Christ, and for him. Such was our Apostles love towards the Thessalonians, 1 Thes. 2.7. as himself witnesseth, saying, We were gentle among you, even as a Nurse cherisheth her Children. Thus being affectioned towards you, 8. our good will was to have dealt unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. And a little after he saith, 11. We exhorted you, and comforted, and besought every one of you, as a father his children. And such, he taketh God to witness, his love was towards the Philippians. And still the precepts run, to love one another in the Lord, and such must be the love of Pastors towards their people, and of Christians one towards another, if their love be sincere, they must long after them in their absence from them, and that from the very heart root, and that in jesus Christ. If Pastors should examine their love towards their people, and Christians their love one towards another by this rule; how much sincere love (think ye) would there be found either in Christians generally, or in Pastors particularly? For such is men's love generally, that they do not greatly long after one another to see them, if they be absent from them, at least, not from the very heart root, or surely, not in Christ jesus. Nay, be we absent from them, or they from us, we care not whether we ●ee them again, or no, but to long after them, or to love ●hem from the very heart root, that we think needs not; or, if we do, it is in some carnal or worldly respect, not for Christ jesus his sake, or in Christ jesus. Nay, commonly we can satisfy ourselves well enough with our love of one another, as Christian enough, sincere enough, and holy enough, though in our love there be never a one of these qualities, though neither we long after them from the very heart root, in Christ jesus; nor long after them from the very heart root, nor long after them at all. And as it is with men generally, so is it with the Pastors particularly. Too many that can be long absent from their flocks, and yet not long after them to see them, to bestow some spiritual gift upon them: too many that love not their flocks, from the very heart roots: too many that love their flocks only for their fleece, but not in Christ jesus: but very few like unto Aaron, bear the names of their people before the Lord, Exod. 28.12. upon their two shoulders for a remembrance: very few that bear as Aaron the names of their people in a breastplate upon their heart, that is, 29. very few that have their people in their hearts, to deal unto them not the gospel only, but also their own souls, because they are dear unto them, whereas it should be so with all Pastors. Well, ye see what love should be, both in a Pastor towards his people, and generally in all Christians one towards another. Think on these things, and blessed shall ye be if ye think on them, and do them. LECTURE IX. PHILIP. 1. Verse 9 And this I pray, that your love may abound yet more and more in knowledge, and in all judgement, that ye may discern things that differ, etc. NOw, after the signification of the Apostles thanksgiving unto God on the Philippians behalf, for their fellowship in the Gospel, and of his persuasion of their perseverance therein unto the end, followeth for a full complement of testifying his love unto them, and winning their attention unto him, a signification of his praying unto God for them in these words, And this, etc. before he had said, vers. 4. that always in all his prayers he had them in remembrance; and now he showeth what his prayer for them was, and that was, That their love might abound, etc. Which prayer, as it doth abundantly testify his love towards the Philippians, so doth it also imply a commendation of them, and an exhortation unto them: for in praying, that their love may abound yet more and more in knowledge and in all judgement, he giveth them testimony of their love, and of their knowledge, and judgement, & that they did abound in these things, & his prayer is, that they may abound yet more & more in these things. And again, in thus praying for them, he lets them in his own example see what they are to pray for, and in effect, exhorteth them to give all diligence hereunto, that their love may abound yet more and more in knowledge, etc. And indeed, this is the very main proposition, and principal exhortation of this Epistle, that their love may abound etc. But let us a little more particularly sift the meaning of the words in this his prayer. His prayer, ye see, is that their love may abound, i that as a fountain which keepeth not his waters in itself, but sends them out unto others, so their love may not be shut within their own bowels, but issue out unto the good of others. And he prayeth that their love may abound yet more and more: whereby he implieth that their love was manifest, and that their love abounded: for the streams thereof had flowed unto him being in prison at Rome, and he prayeth that it may abound yet more and more. but how? in knowledge and in all judgement, that their love being founded and grounded in sound knowledge, and in sound judgement, they might discern things that differed etc. Now by knowledge he meaneth the general knowledge of Gods will out of his word; and by judgement he meaneth such an experience and sense in themselves of spiritual things, as through, which men expert in the word of righteousness have their wits or spiritual senses exercised to discern both good & evil, as by comparing this place with that to the Hebrews it may appear: for that which the Apostle there hath, Heb. 5.14. strong meat belongeth to them that are of age, which through custom have their wits exercised to discern both good and evil, is as if we should read after the phrase of our Apostle here, thus, strong meat belongeth to them that are of age, which through judgement can discern both good and evil. So that the Apostle prayeth that they may abound as in love, so in knowledge of Gods will out of his word, and in all judgement, i in sound judgement through a feeling experience in themselves, of such spiritual things as they know by the word, whereon their love may be grounded. And why doth he pray for their growth and increase in these things? Even for these ends; 1. that they may discern things that differ one from another, good from bad, and uncorrupt from corrupt doctrine. 2. that they may be pure from stain or corruption in doctrine, faith, or manners. 3. that they may be without offence, neither slipping back, nor standing at a stay, but holding on a constant course until the day of Christ. 4. that they may be filled with the fruits of righteousness, abounding in every good work, which are by jesus Christ, from whom they have their beginning, unto the glory and praise of God, which is their end. These were the ends for which he prayed, that their love might abound yet more and more in knowledge, and in etc. So that the things principally to be noted in these words, are three; First, the Apostles action of praying, This I pray. Secondly, the things for which he prayed, which were three, 1. their increase in love. 2. their increase in knowledge. 3. their inerease in judgement. Thirdly, the ends wherefore he prayed for these things unto them, which were four, as even now we heard. Now let us see what notes we may gather hence for our farther use and instruction. The first thing which here I note is, that the Apostle prayed for the Philippians, that their love might abound yet more and more etc. The Philippians abounded in love, in knowledge, and in judgement, yet still the Apostle prayed that they might abound yet more and more in these things. Whence 1. I observe the continual use and necessity of prayer: whatsoever graces the Lord have bestowed on us, yet still we have need to pray, even that we may yet more and more abound in those very graces. And therefore the Apostles exhortation is, Pray continually, 1 Thess. 5.17. whether ye be in adversity, or in prosperity, whether ye want, or ye have, yet pray continually. If ye want, that he may supply your wants, and give unto you, which giveth unto all men liberally, and reproacheth no man. Jam. 1.5. For so james exhorteth, saying, If any man lack wisdom, which is there meant of wisdom to endure patiently afflictions, but it is true in all graces generally, if any man lack any grace, let him ask of God which giveth to all men liberally, and reproacheth no man, and it shall be given him. So likewise if ye have, yet pray continually that ye may increase and abound, and if ye abound, yet pray continually that you may abound yet more and more in those graces wherein ye abound. So we see the Apostle prayed for the Thessalonians, saying, 1 Thess. 3.12. The Lord increase you, and make you abound in love one towards another, and towards all men. In the first chapter he had commended their diligent love: so that it was not for the having of that which they lacked that the Apostle prayed, but for their increasing and abounding in that grace which they had. And so here our Apostle prayed for the Philippians, that they might abound yet more and more etc. What, was it for the having of that which they lacked that he prayed? No. Was it that they might abound in that which they had? Nor only so: but that they might more and more abound in those graces wherein already they abounded. And the Apostle thus praying for the Thessalonians, that they might increase and abound in that grace which already they had; and for the Philippians that they might increase and abound more and more in those graces, wherein already they abounded, therein taught them, and in them us, that we are to make our requests unto God in prayer and supplication, as for the having of such graces as we want, so that we may increase and abound in those grace's which we have, & that we may abound still more & more in those graces wherein already we do abound. So that whatsoever graces we have, still we are to pray that we may continually more and more abound therein. And the reason why we are continually so to pray is very plain: for 1. such is our weakness through the sin that hangeth so fast on us, that unto whatsoever measure of grace we be grown, yet stand therein we cannot, unless he do continually stay us and uphold us with his hand. Let Peter witness, whose faith faileth, Matth. 14.31. and he sinketh, if the Lord sustain him not, and save him. Paul also may witness the same, whose courage in his bands may fail him, Ephes. 6.20. if by the power of the spirit through the prayer of the Saints he be not assisted, that therein he may speak boldly as he ought. In regard therefore of our unableness to stand or grow, without his continual support and supply, still we had need to pray unto the Lord, whatsoever measure of grace we be grown unto. 2. In whatsoever grace we abound, yet therein, we come so far short of that perfection wherein we should endeavour, that continually we had need to pray that we may abound yet more and more therein. And therefore David that was well taught in the Lord his statutes, Psal. 119. yet still prayeth unto the Lord to teach him his statutes, and having more understanding than all his teachers, yet still prayed unto the Lord to give him understanding; and taking as great delight in the way of his testimonies, as in all manner of riches, yet still prayeth unto the Lord, that he will incline his heart unto his testimonies. And what was this, but his prayer that he might abound yet more in the knowledge, and in the understanding, and in the delight of the Law of the Lord, because howsoever he abounded therein, yet he came far short of that he should? And for the same reason it behoveth us so to do, as we have him for an ensample. This than may serve, to condemn our great negligence and slackness, our great coldness and faintness generally, both in public and private prayer unto the Lord our God. For is there so continual use and necessity of prayer, whether we want any grace that we may have it, or have any grace that we may increase and abound in it, or abound in any grace, that we may abound yet more and more in it? How then is it, that we are so negligent and slack, so cold and faint in prayer generally? Unto public prayer wherein we pray for what we want, and for increase in that we have, and that we may more and more abound in that wherein we abound, how negligent and slack are we, and how cold and faint are we therein? Some of us come so seldom thereunto as that there is very little difference between us, and plain Recusants; others of us come so slowly thereunto, as that we come, as they say it is good to come to a fray, to the end of it; others of us in time of public prayer are occupied either in private prayers, or in reading upon some book or other, or in talking one unto another; others of us either fall asleep, or are troubled with wandering and by-thoughts, and have our minds at home, or in the fields, upon our commodities, or upon our pleasures, and rather upon every thing then upon that we should. Generally so defective and wanting unto our duties we are herein, as if either we knew not, or cared not how to account of, and how to carry ourselves in public prayer. And as we fail of that we ought in public, so do we also in private prayer. For how seldom do we, as our blessed Saviour willeth us, enter into our chambers, Matth. 6.6. and shut our doors upon us, and pray unto our father which is in secret? Can our wants press us to pray privately unto the Lord that he will supply our wants? Nay seldom we humble ourselves in private before the Lord, even for the supply of our wants; or if we do, our prayers are so cold, and so faint, and so troubled with wandering and by thoughts, that we pray and have not, because we pray not as we ought. Can the graces which we have, and wherein we abound, press us to pray privately unto the Lord that we may increase in those graces we have, and abound yet more & more in those wherein we abound? Nay here commonly we forget ourselves, and as if we were well and needed no more, we pray not unto the Lord for increase, but carrying ourselves like unto the Pharisee, we think we are not as other men, and we say departed from me, for I am more holy, more learned, more wise, more sober, more modest, more patiented than thou, and forget God by whom we are so. Surely not the best of us all, but we are guilty of very many defects touching prayer. Let us therefore hereafter use more carefulness herein then heretofore we have done. Let us reform our negligence and slackness in coming to public prayer. It hath the promise, that where two or three be gathered together in God's name, Math. 18.20. there will he be in the midst of them; and oftentimes he blesseth us, because of them that pray with us. Let us pray in faith, and waver not, and whatsoever we ask in prayer, if we believe, 21, 22. we shall surely receive it. Let us not cease, but in public, and in private, power out our prayers unto the Lord, both for such graces as we want, and for increase in such as we have, and that we may abound more and more in every good grace. Continual need we have: let us therefore, as the Apostle exhorteth, Pray continually, even whatsoever graces we have, let us pray that we may abound more and more therein. The second thing which hence I observe is, that Christians are not to stand at a stay, or to content themselves with reasonable good beginnings, but whatsoever grace it is wherein they stand, they are continually to labour, that they may abound more and more therein. Which, as this place showeth, so farther that of the Apostle to the Hebrews, Heb. 6.1. where he saith, Therefore, leaving the doctrine of the beginning of Christ, let us be led forward unto perfection. Where the Apostle shows, that we are not always to be a learning the principles and beginnings of Religion, but as children which at the first are fed with milk, do afterwards take and digest strong meat; so from principles in religion, we should go forward unto perfection in religion, growing up daily more and more in the unity of faith, and of the knowledge of the Son of God into a perfect man. Add hereunto the example of our Apostle, Psal. 3.12. he having attained unto a great measure of perfection, yet counted not himself that he had attained unto it, but he followed hard after it, that he might comprehend it, and still endeavoured himself unto that which was before. In whose example (as in a glass) we may see that we are not to rest in any perfection that we can grow unto in this life, but still we are to go forward from perfection to perfection, and still to labour to increase and abound more and more in every grace wherewith we are blessed. And how should any man think otherwise, considering what enemies we have which hinder our perfection. For, can we have the devil ever seeking like a roaring Lion to devour us, the world laying a thousand baits to deceive us, our own flesh as a strong armed man evermore assaulting us, so that our whole lives be a continual sharp warfare unto us, and yet hope for such perfection in this life, that we need not strive farther? Nay, these continually bid us such battle that if either we stand or give back, we may quickly take the foil. Still therefore, we must hold on, and as long as the Lord continues our life, so long we must give all diligence to abound more and more in every grace wherein we stand. This then serveth to condemn the miserable corruptions of our times, for so it is with us, that a great many of us rather go backward, and grow worse and worse, then better and better. Many which seemed to have begun in the spirit, make an end in the flesh; which seemed for a time to have run well with the Galathians, are with them drawn away with divers lusts, which drown them in perdition. Others of us pause at the matter, and, as if there were danger in every step farther, we stand at a stay and move not our foot forward. But what do I say, that we stand at a stay? Nay, indeed, and in truth, we plainly go backward: for not to go forward in the way of Christianity, is to go backward; and not to increase in the graces of God's spirit, is to decrease in them! And therefore the judgement of the Laodiceans because they were not hot, was as if they had been cold, even to be spewed out of the Lord his mouth. Apoc. 3.16. Others of us can be content to make a show of going forward, and increasing in religion and piety, but it is for our advantage an gain, that under a colour of zeal and forwardness, we may the better compass our commodities, and bring our purposes to pass: for we like better of the account that gain should be godliness, than that godliness should be gain, and again we will make of a show of godliness. The least number by far is of them that having begun well, do in their soul's labour after perfection, that they may abound more and more in the grace wherein they stand. But let our care, beloved, be, to be of this number. Let us so strive after perfection, that we may daily grow from perfection to perfection, till we become perfect men in Christ jesus. Let us continually pray with the Apostles, Lord increase our faith; and let us labour by all holy means of hearing the word preached, and reverent use of the blessed Sacrament to grow more and more in faith. Let us pray with the Prophet, Psal. 68 28. Establish the thing (O God) that thou hast wrought in us; and let us labour to be daily more and more grounded & established in every grace that the Lord hath wrought in us. And if already we do thus, let us comfort ourselves in this that we do as we ought, and let us hold on our good course unto the end. The third thing which here I note is, that the Apostle prayeth, that their love might abound more and more; their love towards God, their love one towards another, their love towards the poor Saints and afflicted members of Christ jesus. Whence I observe, that in all Christians this must be a continual care, that they may abound always more and more in love towards God, in love one towards another, and in love towards the poor Saints and afflicted members of Christ jesus. For, first, touching the love of God, how can we love him enough, who so loved us, even when we were enemies unto him, that he sent his only begotten son into the world to suffer death for us, that we might live through him? This was love passing the love of women, and how should we love him that thus loved us first? Sure our care can never be enough, that still we may more and more abound in love towards him. Again, touching the love one of another, we see how the Apostle prayeth for the Thessalonians, saying, The Lord increase you, 1 Thess. 3.12. and make you to abound in love one towards another, and towards all men. Which his prayer for them, was a plain signification of that care which was behoveful to be in them, namely that they might increase and abound daily more and more in mutual love one towards another, and not in them only, but in us also, unto whose edification and instruction those things were plainly written. Also, touching our love towards the poor Saints and afflicted members of Christ jesus; we see how the Apostle presseth and urgeth the Corinthians, 2 Cor. 8. and in them us thereunto, commending their good beginning, and exhorting them by the example of the Macedonians, and of our blessed Saviour, to continue, and to abound more and more therein. But, what should farther proof of this point need then this, that love and charity towards the poor Saints is so often commanded, and commended in the holy Scriptures, and so greatly rewarded? for the oftener that it is commanded and commended in the holy Scriptures; and the more, that it is rewarded, the more careful it behoveth us to be, that we abound therein. Thou shalt not harden thine heart, Deut. 15 7.11. nor shut thine hand from thy poor brother, but thou shalt open thine hand unto thy brother, to thy needy and to thy poor in the land, saith the Lord: Thou shalt not harden thine heart, but open thy bowels of compassion, and be merciful, and loving, and tenderhearted towards thy poor brother. The like commandment is often given in the holy Scripture. And what a commendation was it generally unto the Churches of Macedonia, that out of their most extreme poverty, they were so richly liberal unto the poor afflicted Saints, and particularly unto these Philippians, that they communicated to our Apostle in his bands? Or what greater reward can be given unto any, then is promised unto them that give the Saints meat when they are hungry, that give them drink when they are thirsty, that cloth them when they are naked, that visit them when they are sick, that relieve them when they are in prison, etc. even a kingdom of glory? In a point so clear, many proofs are not needful. For more care is not needful, that we may increase and abound more and more in faith, hope, or other grace of the spirit, then that we may abound more and more in love, even in love, both towards God, and towards one another, and towards the poor Saints in their affliction and misery. Which serveth to condemn the more than keicolde love of Christians in our days. To censure any of you so sharply, beloved, as if ye loved not God, or at least but with a cold love, would seem it may be hard. For all of you love God, and he that thinketh otherwise is much deceived. But, tell me, do all of you love one another? It may be that some of you will here yield a little. 1 joh. 4 20. Rom. 12.10. Heb. 13.1. 1 Pet. 4.8. And, I tell you, or rather the holy Ghost telleth you, that he that loveth not his brother, whom he hath seen, loveth not God, whom he hath not seen. The Apostles exhortation is, Be affectioned to love one another, with brotherly love: And again, Let brotherly love continue: And again, Above all things have fervent love amongst you. But our often brawlings, and divisions, and quarrels, and contentions, and swellings, and discords show, that we have not harkened nor obeyed their counsel, so far have we been from abounding more and more in love one towards another? And if we do not love one another as we should, judge ye by the former place whether we love God as we should. Psal. 133.1. Behold, saith the Prophet, how good & joyful a thing it is brethren to dwell together in unity. Surely in any thing we cannot be liker unto God, then if we love one another: for God is love, and we by love are made God's house, 1 joh. 4.16. wherein he liketh to dwell; For he that dwelleth in love, dwelleth in God, and God in him. We have been too cold in love one towards another, and therefore too cold in love towards our God. Above all things let us have fervent love amongst ourselves, and so shall we be sure that we love God indeed. And as we have been too cold in love one towards another, and consequently in love towards God, so can I not much commend our love towards the poor Saints and afflicted members of Christ jesus. I cannot reprove you for not abounding more and more in this love, because, as yet, you do not abound in this love. Through a good and godly statute lately made, the poor Saints come not now unto your doors; but through want of relief they faint in their houses: insomuch, that as the children of Israel when their burden was heavier, and their task greater, cried out upon Moses, and Aaron, saying, The Lord look upon you and judge, for ye have made our saviour to stink before Pharaoh and his servants, in that ye have put a sword in their hand to slay us: So they cry out upon them that were the means of this statute, saying, The Lord look upon them that have done thus unto us, for they have made our saviour to stink before our brethren, and have put a sword in their hands to slay us. And where is the cause of this cry? Not in the statute: for it is as good a statute as could be devised both for you and them: but the cause is in you. Ye are well content that they come not to your doors as they were wont; but there wanteth in you a willing and ready mind to contribute to their necessities as the statute requireth. When some task or burden should be levied upon you for their maintenance, in respect of that relief, which they were wont to find at your doors, here ye draw back the shoulder, and every man would give so little, that the statute cannot have his entendment. And thus it is that you have a sword to kill the poor withal: for, by the statute, they may not come to your doors, & yet you will not contribute to their maintenance according unto the statute. Beloved, open the bowels of your compassion, let your love towards the poor Saints appear, communicate to their affliction, misery, and poverty, and as God hath given to every man, so let him give, not grudgingly, or of necessity, but willingly and cheerfully. They are Gods saints, they are members of Christ's body, they are your brethren, and many of them it may be as rich in God's favour as the most of you, and that which ye willingly and cheerfully now give unto them, shall further your reckoning in the day of Christ jesus. Be therefore ready to give, and glad to distribute, laying up in store for yourselves a good foundation against the time to come. Let your love towards God, towards one another, towards the poor saints of Christ jesus be manifest unto all men, that they which see your love may glorify God on your behalf. So shall ye be loved of love itself, and live for ever where your love shall have none end. LECTURE X. PHILIP. 1. Verse 9 In knowledge, and in all judgement. THe next thing which here I note is, that the Apostle prayeth, that the Philippians may abound more and more in knowledge, namely in knowledge of Gods will out of his word. Whence I observe another continual care necessary for all Christians, and that is, that they may abound more and more in the knowledge of Gods will out of his holy word. 1 Cor. 14.20. My brethren, saith the Apostle, be not children in understanding, but as concerning maliciousness be children, but in understanding be of a ripe age. The Apostle had before, signified his own mind of praying and speaking in strange tongues without understanding, and in a known tongue with understanding, therein taxing their too great admiring of strange tongues, and too little regard of knowledge and understanding. Now in effect he tells them that therein they are like unto little children, which if they see fair and great and coloured letters in a book, are in great love with the letters, but care not for the sense and understanding of the words. But he exhorteth them, be not children in understanding, as if he should have said, Children indeed care not for understanding, but it may not be so with you, ye were children sometimes and cared not for understanding, and ye were children sometimes, and but young in understanding and knowledge, but ye may not be so still, but ye must grow to be of a ripe age in understanding, ye must increase in knowledge as in years ye do increase. And lest they should say that Christ would have them to be like unto little children, he preventeth that, Mat. 18 3. and tells them that he would have them to be like unto little children concerning maliciousness, but concerning knowledge and understanding he would have them to be no children, but of a ripe age. So that hence we see that our care is to be that we be not children, but men of a ripe age touching understanding, i that we may increase and grow forward more and more in knowledge, even from knowledge to knowledge To the like purpose is that of the Apostle, where he saith, Heb. 6.1. Leaving the doctrine of the beginnings of Christ, let us be led forward unto perfection. He had in the end of the former chapter, somewhat sharply told the Hebrews, that when as concerning the time they ought to be teachers, yet they had need to be taught the very principles of the word of God. Now therefore he doth exhort them that they would not be still a learning the principles and beginnings of religion, but that they would go forward from perfection to perfection, and abound more and more in knowledge. We may not then be as idle loiterers, which spend their time and profit not, but as our time spent in the school of Christ doth require of us, so must our profiting be in the knowledge of his will out of his word. Yea look into our own practice, and we shall find our own judgement to be such. If we have children, and set them to their books, we look that according to their time spent thereat their profiting should be, and that they should increase in knowledge and learning, as they grow in years, and in time spent at their book, and if they do not so profit, we take them from the school and set them to some other thing. So that by our own judgement, so many of us as are taught in the school of Christ, we should increase in the knowledge of Christ, and as we spend more and more time in the school of Christ, so should we abound more and more in the knowledge of Christ, and if we do not so, by our own judgements we are to be excluded as non proficients out of the school of Christ. And what then becomes of us? Nothing then to set us unto, but as it was said to the unprofitable servant, Cast that unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth, Matth. 25.30. so shall it be said to such non proficients, cast that non proficient scholar into utter darkness, there shall be weeping and gnashing of teeth. This then, first may teach us to beware of that leaven of theirs that would have us misled up in ignorance, and bear the world in hand that ignorance is the mother of devotion. For such a brood of Satan there is, as will tell you that the Scriptures are dark, and hard to be understood, and perilous to be read; that will highly commend your modesty, if ye presume not to read the Scriptures; that will tell you it is enough for you to believe as the Church believeth, though ye know not how to give account of your faith; that will allow well of learning nothing, and after many years to be never the wiser; in a word, that will the sooner suspect you of heresy, the more knowledge ye have in the Scriptures. Such are they that would have praying, singing, reading, and all other rites of the Church done in a strange language, that would have us barred from the reading of the Scriptures in a known tongue, that would have none but great Clerks and Divines seen in the Scriptures. But what saith the Holy Ghost? Search the scriptures, saith our blessed Saviour, joh. 5.39. for in them ye think to have eternal life, and they are they which testify of me. Grow saith Peter unto the Church, in grace, 2 Pet. 3.18. and in the knowledge of our Lord and Saviour jesus Christ. And our Apostle, Let the word of Christ dwell in you plenteously in all wisdom. Col. 3.16. And in this place his prayer is for the Church of Philippi, that they may abound more and more in knowledge. Now what can be more contrary and repugnant unto other, than this doctrine of the Holy Ghost unto that doctrine of theirs? Our blessed Saviour sets us unto the Scriptures to search them, and they would not have us to presume to read the Scriptures. The Apostle Peter, would have us to grow in the knowledge of our Lord and Saviour jesus Christ, and they would not have us look into the scriptures lest we fall into heresies. Our Apostle would have the word of Christ to dwell in us plenteously, and they would have us only to believe as the Church believeth, and care not though we know not how to give account of our faith. Our Apostle would have us to abound more and more in knowledge, and they tell us that ignorance is the mother of devotion. See then whether there be not cause to beware of them, and to bid fie upon the beast, that speaketh so presumptuously against the word of God. As the Apostle saith unto the Galatians touching the false Apostles, they desire to have you circumcised, Gal. 6.13. that they might rejoice in your flesh; so I say unto you touching these false Apostles, they desire to have you close shut up in ignorance, that they may lead you blindfold at their pleasures into all their devilish errors, and that they may rejoice in their advantage by your ignorance. Beware therefore of them, and harken not unto them, lest if ye err in your hearts, because ye know not his ways through your ignorance in the scriptures, he swear as sometimes he did unto the Israelites in his wrath, that ye shall never enter into his rest, even to the heavenly Canaan, whereof that earthly Canaan was a type. 2. This may teach us to give all diligence unto the reading, and hearing, and meditating of the holy scriptures, that so we may abound more and more in all knowledge and understanding. Very lamentable it is, beloved, to see and consider how many hundreths, nay thousands in this clear light of the gospel, when the scriptures are or may be read and known of us all, yet are as ignorant in the scriptures, and of the things that belong to their salvation, as when they sat in the darkness of Egypt, when they could see no light of the scriptures, by reason of the strange language. We have had many Ezra's that have read in the book of the law of God distinctly, & given the sense thereof that the rest might understand; many Ministers of Christ jesus, that have read the law & the gospel unto us every Sabbath day in our Churches; many Preachers of the Gospel that have plainly opened the scriptures unto us, whereby we might be made wise unto salvation, even 40 years long And have not the scriptures been read unto the greatest number of us in vain? Notwithstanding so much preaching, and teaching of the holy word of life, are we not still ignorant, and have still need to be taught the very beginnings of Christ, the very principles of religion? Have we not many masters of Israel, that think themselves great men, like unto Nicodemus, that know not those things, which the very babes in Christ's school ought to know? Have we not many leaders of the people, and masters of families, unto whose shame it may be spoken, that they have not the knowledge of God? Have we not many that if they be asked, are not able to give an account of their faith, nor know truth from error, religion from superstition? The thing is too true, and too lamentable. Beloved, hath not the Lord our God said unto us all, Deut. 6.6. These words which I command thee this day shall be in thy heart, and thou shalt rehearse them continually unto thy childrem, and shalt talk of them etc. and shall we not hearken to his voice to do according to all he hath commanded us? Hath not our blessed Saviour told us, Joh. 17.3. that this is eternal life to know God to be the only very God, and him whom he hath sent jesus Christ, and shall not we labour to grow in the knowledge of God, and of our Lord jesus Christ? Hath not the holy Prophet said, that blessed is the man whose delight is in the law of the Lord, Psal. 1.2. and which meditateth therein day and night, and shall we not give all diligence to the reading, and hearing, and meditating of the holy scriptures? Nay let me I beseech you exhort you, as that godly Father did his people, Chrys. Provide you Bibles which are the medicine of your souls, if you will nothing else, at least get the new Testament. In the Bible, there ye have the whole will of your heavenly father, there ye shall see what legacies he hath bequeathed unto you, and what duties he requireth of you. If the father of our bodies had bequeathed us a great legacy by his will, it would not be much needful to wish us get our Father's will, and to look diligently into it, to see if not what he requireth of us, yet what he bequeatheth to us, neither would we stick at the cost for the search of it, if we knew where to have it. And shall the father of our souls leave us his Will, and by his Will bequeath us everlasting life, and shall we not labour to get his Will? Shall a matter of ten shillings stay us from the having of his Will? shall not we search it and look diligently into it? Let us beloved get the book of God's law into our hand, and let it not departed out of our mouths, Jos. 1.8. but let us meditate therein day and night, that we may observe and do according to all that is written therein, as the Lord exhorted josua. Let us likewise flock as Doves unto the windows, unto the places where the word is preached, and when we have heard let us meditate and confer of that we have heard. If the children of our bodies had gone to the school, and in the space of seven years had profited nothing, what would we say unto them, or think of them? Hardly enough, no doubt. And what shall we then think of ourselves, that in the space of forty years, are scarce yet past our A. B. C. and have not yet attained unto any reasonable knowledge? Let us hereafter recompense our former negligence, with greater diligence, and let us slack no holy means, whereby we may grow into all holy knowledge. Let us labour to be rich in all knowledge, and leaving the doctrine of the beginning of Christ, let us be led forward unto perfection. Let us henceforth be no more children, wavering and carried about with every wind of doctrine, but let us grow up unto a perfect man, and unto the measure of the age of the fullness of Christ, that we may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth all knowledge, that we may be filled with all fullness of God. By reading, by hearing, by meditating, by praying, let your care be to abound more and more in knowledge. The next thing which here I note is, that the Apostle prayeth for the Philippians, that they may abound more and more in all judgement, in all judgement, that is, in sound judgement, that having their wits exercised through long custom, they may discern both good and evil. So that, as he would have them to abound more and more in knowledge, so farther, he would have them also to abound more and more, in a sound and feeling experience of spiritual things in themselves, that they might spiritually feel in their hearts and souls that which they knew out of the word. Whence I observe a further continual care necessary for all Christians, and that is, that they may abound daily more and more, not in knowledge only of Gods will out of his word, but in sound judgement also, through a feeling experience in themselves, of such spiritual things as they know out of the word, that what they know out of the word, they may feel the truth of it by experience in themselves. This care our Apostle showeth that he had, where he saith, that the thing which he esteemed was to know Christ, Phil. 3.10. and the virtue of his resurrection. He knew the doctrine of Christ his resurrection, and he knew this to be the virtue of Christ his resurrection, that by it the Saints of God rise from the death of sin unto the life of righteousness. But his desire farther was, that he might feel in himself, and know by his own experience the virtue of Christ his resurrection, by the death of sin, and the life of righteousness in himself, that as he knew by the word Christ his resurrection, to have such a virtue; so by experience in himself he might know Christ his resurrection to have such a virtue. And this care the Prophet exhorteth all men unto, where he saith, Psal. 34.8. Taste and see how gracious the Lord is. Where ye may not think that the Prophet speaketh, as if the gracious goodness of the Lord could be tasted on with the mouth, or seen with the eye, but his meaning is, that such is the gracious goodness of the Lord unto his children, that they may have as sound experimental knowledge thereof, as if they should taste it with their mouths, or see it with their eyes. It is then as if the Prophet had thus said, Know ye do the gracious goodness of the Lord, by his manifold mercies; and more than so, ye may know it by your own experience. Acknowledge therefore him to be gracious, whom by your own experimental knowledge ye do (as it were) taste and see to be gracious. As then the Prophet doth exhort us, and as our Apostle both by example and exhortation moveth us, our care should be that besides our knowledge out of the word, we might have a feeling knowledge of that we know out of the word, by experience in ourselves. This than should teach us to observe the mercies and judgements of the Lord, to observe the proof and experience in our daily life, of such things as we know by the word, that so we may have not a contemplative only, but an experimental knowledge of things in our selves. As for example, the scripture telleth us, that the poor crieth and the Lord heareth him, and saveth him out of all his troubles. Psal. 34.6. This we know to be true, because we find it so in the word. But our care should be farther to know it by a feeling experience in our own selves. We must then observe the mercies of the Lord in hearing us when we call upon him, and delivering us in every needful time of trouble, & so shall we know not only by the word, but by experience in our own selves, that the Lord heareth the poor when they cry unto him, and saveth them out of all their troubles. Psal. 34.7. So David besides this knowledge out of the word, 1 Sam. 17.37. that the Angel of the Lord pitcheth round about them that fear him, and delivereth them, had observed the truth of it by his own experience in his deliverance out of the paw of the Lion, Matth. 16.18. and out of the paw of the Bear, and thereupon was bold to encounter that great Goliath, that uncircumcised Philistim. Again, we know that the gates of hell shall not prevail against Christ his Church, because the scripture saith so. But will we so know it to be so as if our own senses should tell us that it were so? Then we must observe the storms and tempests, the persecutions and troubles, the batteries and assaults, that Satan in his members makes against the Church, and how the Lord bringeth all their counsels to nought, and maketh their devices to be nothing else but the imagination of a vain thing. And thus in all things we must observe, that by long experience our spiritual senses may be exercised to know the truth of every thing that we know out of the word. But so careless commonly we are, that we pass over the mercies and the judgements of the Lord, without observation at all, whereby we might grow in all judgement and sound experience. It may be that some of us sometimes, will desire to know somewhat out of the scriptures touching the Sacraments, touching the resurrection, touching faith, touching good works, etc. But what is it? It is only to know it there, it is not to have a feeling of it in our own souls. If we have the text of scripture for proof, we think we have knowledge enough, but for proof out of our own experience in our own soul▪ we look not after it. But beloved, ye see we should have a care, as to abound in knowledge out of the Scriptures, so in sound judgement out of a feeling experience in ourselves of the truth of that we know. Let us not therefore, ●ightly pass over the things that we know out of the word, but let us labour to increase in a feeling knowledge of them in our own souls. Let us observe in our daily experience, that as it is written, so it is indeed, that when we hear or read such and such things out of the word, our own souls within us may give witness unto the same, and say, it is so indeed, in mine own experience I find it to be most true. Thus the Apostle exhorteth, and thus it behoveth us to do. The next thing which here I note, is that the Apostle prayeth for the Philippians, that their love may abound more and more in knowledge, and in all judgement, which is, that their love might be founded and grounded in sound knowledge, and in sound judgement, that each having help of other, and each being furnished by other, they might the better discern things that differ etc. Whence I observe yet a farther continual care necessary for all Christians, and that is, that their love may abound in knowledge, and in all judgement. Though (saith the Apostle) I had all knowledge, and had not love I were nothing. 1 Cor. 13.2. So on the other side, though we say we have all love, and have not knowledge, it is nothing. for what is all our love if it be not grounded in knowledge, and in judgement? Then these are good when they grow up together, and each hath help of other, and which of these soever grows up without other, like unto jonas gourd, it will quickly whither. Our care then must be that our love may abound in knowledge, and in all judgement. In knowledge, that we may know on whom our love ought principally to be set. And in all judgement, that knowing whom we ought to love, we may love them whom we ought, Gal. 6.10. and as we ought. Let us do good, saith the Apostle, unto all men, but especially unto them which are of the household of faith. Here we are taught whom we ought principally to love. We are to love all men, but especially them that are of the household of faith, them that are joined unto us in the band of Christianity. And knowing that they are those whom we ought principally to love we are to love them in deed & in truth, & the more nearly that they are linked unto us in the bands of Christianity, the more dearly we are to love them. Otherwise our love, If it be not in knowledge, and in all judgement, may do more harm then good, even as we see that zeal doth without knowledge; for it was in zeal, but without knowledge, Gal. 1.14. that Paul persecuted the Church of God extremely, and wasted it. And it was in a zeal of the law that the jews submitted not themselves unto the righteousness of God: but their zeal was not according to knowledge, Rom. 10.2. as the Apostle showeth, where he saith, I bear them record that they have the zeal of God, but not according to knowledge. So in our love we may do good unto those, and show kindness unto those to whom we ought not, if our love be not grounded on knowledge, and in all judgement. And this was it which the Apostle taxed in the Galathians, Gal. 4.18. where he said, It is a good thing always to love earnestly in a good thing. That they loved, and loved earnestly he misliked it not, nay, It is a good thing, saith he, to love earnestly. But that their love was not in knowledge and judgement, that he misliked. They increased in love towards them that seduced them, and abated their love towards him that had taught them the truth. This he misliked, and therefore told them, that it was a good thing to love earnestly always in a good thing. We must love, but we must know that the thing we love is good, that the person whom we love is good. And therefore our love must abound in knowledge, and in judgement. This then serveth to condemn our great carelessness in making choice on whom we set our love, and unto whom we do good, and perform duties of love. Our love should abound in knowledge out of God's word, whom to love; and in judgement to perform the duties of love, to whom we ought. But commonly we care not where we cast our love, but as he fits our humour, so commonly we cast our love upon him. If he will bowze and drink with us, if he will game and play with us, if he will curse and swear with us, if he will play the good fellow, and run to the devil with us, than we will love him, and what we can we will do for him. Neither can it be that they should bestow their loves better, who themselves are no better. Nay, where better graces are, yet is there no better choice of our love. We commonly look rather how he suits our affections and like, whom we would love and fancy, then how he is beautified with the graces of God's spirit, how well he is grounded and established in the faith. And howsoever he be scarce sound in the faith, yet if he suit our affections & like, we grow to more entire love with him then with others, more to beloved. If this, beloved, have been a fault in any of us, let us learn hereafter to reform it, and let our love abound more and more in knowledge, and in judgement. Let us know out of the word whom we ought to love, and unto whom we ought to do good, and let us love them and do good unto them. Let neither our knowledge be without love, nor our judgement without love, neither let our love be without knowledge, or judgement. Let us abound more and more in love, and in knowledge, and in judgement; and let our love abound more and more in knowledge, and in all judgement. LECTURE XI. PHILIP. 1. Verse 10. That ye may discern things that differ one from another, that ye may be pure and without offence, until the day of Christ. NOw, having spoken of the Apostles praying for the Philippians, and of the things for which his prayer unto God for them was, namely, for their increase in love, in knowledge, and in judgement, that their love might abound more and more in knowledge, and in judgement; it remaineth now that we speak of the ends, wherefore the Apostle prayed for the Philippians increase in these graces, set down in these words, That ye may discern, etc. That ye may discern, etc.] The first end wherefore the Apostle prayed for the Philippians, that they might abound more and more in knowledge, and in all judgement, was, that they might discern things that differ one from another; that is, by their knowledge out of the word, and by their judgement out of their own experience, they might discern between good and evil, virtue and vice, false and true Apostles, corrupt and uncorrupt doctrine, and so might follow the good, and fly the bad. The same phrase of speech that is here used, is also used in the Epistle to the Romans, though not so translated in our English Bible's there, Rom. 2.18. as here. Behold, saith the Apostle there, thou art called a jew, and restest in the law, and gloriest in God, and knowest his will, and allowest the things that are excellent: Thus it is there translated and read; as also some translate the phrase here in this place, reading thus, That ye may allow the things that are excellent. But in that place to the Romans, the reading in the Margin is better than the reading in the Text, and is all one with the reading here used in this place of our Apostle; howbeit, the matter is not great whether reading we admit, both coming much to one: for whether we read thus, That ye may discern things that differ, the meaning is, that upon trial they might allow the things that are excellent: or thus, That ye may allow the things that are excellent, the meaning is, that upon the discerning of things that differ, they may allow the things that are excellent. But I follow the reading, as in this place we have it. The first thing then which here I note is, the end wherefore the Apostle prayed for the Philippians, that they might abound in knowledge, and in all judgement, and it was, that they might try and discern things that differed, right from wrong, truth from error, religion from superstition, etc. that being able to put a difference between them, they might allow and follow that which were good, that which they ought. Whence I observe the end wherefore all Christians ought to labour for increase in knowledge, and in all judgement, and that is, that they may discern things that differ, good from evil, right from wrong, truth from error, religion from superstition, etc. that so they may be pure and without offence, until the day of Christ, etc. For, therefore are we to follow after knowledge, that we may know what is good and what is evil, what is truth and what is error, and may be able to try the spirits, and to put a difference between things that differ one from another: and therefore are we to labour after a sound judgement, through a feeling experience in our own souls, of the truth of those things which we are taught out of the word, that having our wits exercised to discern both good and evil. we may be pure, and without offence, etc. This place of our Apostle is proof pregnant enough to this purpose; where ye see that the Apostle in his love toward the Philippians prayed for them that they might abound in knowledge and in all judgement, to this end, that they might discern etc. And wherefore is it that now we the Ministers of Christ, and disposers of God's secrets do preach unto you the Gospel of your salvation, and labour amongst you that ye may be rich in all knowledge, and in all judgement? Is it not to this end, that ye may be taught in the ways of God, that ye may be able to try the spirits, which is the spirit of truth, and which is the spirit of error, that ye may be able to put a difference between good and evil, that ye may be pure in doctrine, in life, and in manners, that ye may be without offence until the day of Christ? Yes, beloved, therefore we labour amongst you and admonish you, therefore we show you the whole counsel of God, therefore as much as we can we help forward your knowledge, therefore we call upon you to observe in your own experience the truth of those things which ye know out of the word; yea therefore as the Apostle, we pray that your love may abound in knowledge, and in all judgement, that in this dotage of the world, wherein there are so many spirits of error, so many that walk not as they ought, because they err in their hearts, ye may be able to try the spirits, whether they be of God, that ye be not deceived by them, that ye may be able to put a difference between things that differ one from another; that ye may fly the corruptions which are in the world and be pure; that ye may hold a right course, and be without offence; that ye may deny ungodliness and worldly lusts, and be filled with the fruits of righteousness etc. And if for these ends we thus do, then for these ends also ye ought even all of you, all that hear us, to labour for increase in knowledge and in all judgement. Reading, hearing, meditating, praying, every holy course ye ought to use, that ye may increase and abound in knowledge and in all judgement, to this end, that in such ignorance ye may be able to discern things that differ, that in such corruption ye may be pure, that in such declination ye may be without offence unti l the day of Christ, and that in such wallowing in unrighteousness ye may be filled with the fruits etc. Very justly then are they hence to be reproved, that in seeking after knowledge even out of the scriptures, propose rather any other end which they should not, than these which they should. For of those that do vouchsafe to search the scriptures, many there are whose end is to pervert the scriptures, thence to build the fancies of their own brain, and to beguile unstable souls. Such are they that seeing the chaste spouse of Christ to lean upon the scriptures, do by their corruptions of the text, their corrupt glosses upon the text, their false conclusions from the text labour to overthrow the truth, and to build their own errors. Others there are, whose end in seeking knowledge out of the scriptures is only a vain ostentation, that men may think and speak of them as great Rabbins, good expounders of the law, and very skilful in the scriptures. Such are they of whose knowledge the Apostle speaketh, when he saith, that knowledge puffeth up: for as they regarded nothing in seeking after knowledge but a vain ostentation, 1 Cor. 8.1. so having attained unto knowledge they swell and look so bog as if all knowledge were shut up in their breasts. Others there are whose end is, to inform their own understanding, that they may not be ignorant in the law of their God, but may know the story of the Bible, the course and meaning of the scriptures. Such are they that delight themselves only with the knowledge of the mysteries of God, but show not any fruits of their knowledge in a sober, honest, and godly life. Indeed men generally in seeking knowledge, out of the scriptures aim rather at every other end, then at that whereat they should. But we, beloved, may not be like unto them. Here ye see wherefore we should labour to abound more and more in knowledge, and in all judgement. Whatsoever others do, let this be our direction what we are to do. And though the smallest number by far make the bent of their increase in knowledge the informing of their understandings, and the reforming of their lives, yet let us set in with this little number, and let this end stir up our desires to increase in knowledge. Let us labour, and let us pray that we may abound more and more in knowledge and in all judgement, even therefore that we may discern etc. Let us know that our increase in knowledge is nothing, if it be not for these ends, and let the desire of these ends increase our thirsting after knowledge. My next note is from the things themselves wherefore the Apostle prayed, that they might abound more and more in knowledge, and in all judgement. Whereof the first was, that they might discern things that differed one from another, that being able to see the difference of things concerning either doctrine, life, or manners, they might in each fly that which were evil, and follow that which were good. Whence I observe an employment necessary and behoveful for all Christians, namely, that having their wits exercised through long custom, they may discern good and evil, that seeing the difference between things, in all kind of things they may choose the good, and refuse the bad. 1 Thess. 5.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Try all things, saith the Apostle, and keep that which is good. The word there used is the same with this in this place of our Apostle, and it signifieth to try, to sift, to examine; and that which is here spoken unto the Thessalonians, is spoken in them unto all the faithful children of God. What is then the meaning of the Apostle in these words? This ye must know that then there were, as still there are, pestilent and deceiving spirits, which trouble the Church, and corrupt, or discredit the doctrine of the Gospel. And this also ye must know, that then there were, as still there are some, which because of such men wilfully reject the doctrine of the Gospel, and others which foolishly believe every spirit that speaketh in the name of Christ. The Apostle therefore willeth them, and in them us, neither wilfully to reject every thing, because of some wicked men; nor yet foolishly to admit every thing that is spoken in the name of Christ, but to try, and sift, and examine all things by the rule of the word. And what then? when by trial we see and discern things that differ one from another, he willeth us to keep that which is good; for that is the end wherefore we are to try things. So that hence we see that it is an employment very behoveful for us all, that we may be able to discern things that differ one from another, that seeing the difference of things we may embrace that which is good, & avoid the contrary. The same also we may see by the Holy Ghosts commendation of the men of Beraea, Act. 17.11. for searching the Scriptures to see whether the things that were spoken were so. It was Paul that preached unto them, and when he preached unto them, they turned their books, and looked diligently into the scriptures to see whether in any thing he differed from the doctrine of the Holy Ghost. And this is registered both for their commendation, and our instruction, to admonish us that we are to care that we may discern things that differ either in doctrine from corrupt doctrine, or in faith from sound, or in manners from a Christian and holy conversation. And why? The reason is very plain: Psal. 49.20. even that we be not like to the beasts that perish, as the Prophet speaketh of a man that is in honour and hath no understanding. For what will ye think of such a man that cannot discern between chaff and wheat, dross and gold, sour and sweet? Will ye not say that he is like to the beast that perisheth? What then must ye needs say and think of that Christian that can not discern between truth and error, religion and superstition, virtue and vice, good and evil? Any better? Nay surely: for these are as wheat & chaff, gold & dross, and not to discern between them is not to discern between wheat and chaff, gold and dross. If then we will not be like unto the beasts that perish, our care must be that out of our knowledge in the Scriptures we may be able to discern things that differ. But do we thus employ our care? Nay thus far I have only said what we should do: but what we do, our unableness to discern between things that differ one from another too too plainly discover. For what is the cause why so quickly we harken unto those deceivers that compass sea and land to make one of their profession, and when he is made they make him twofold more the child of hell than they themselves are? Why we are so easily seduced to believe the spirits of error, and to fall from our own steadfastness? Is it not even hence because we cannot discern things that differ one from another? They bring unto us the fancies of their own brain, the traditions of their own Church, lies out of their own Legends, and we receive them because we cannot discern them from the truth of Christ jesus. They come unto us in the name of Christ jesus, but bring with them the doctrine of Devils forbidding to marry, and commanding to abstain from meats which God hath created to be received with thanksgiving, and we believe them, because we cannot try the spirits whether they be of God, to see which is the spirit of truth, and which is the spirit of error. For God forbidden that I should think that if we could discern between truth and error, religion and superstition, any of us would follow their damnable heresies, by whom the way of truth is evil spoken of. Again, what is the cause why we are often deceived with the shadows of good things, with the semblances of things honest, and just, and pure, with the dim shows of virtue, and praise, and holiness of life? Is it not even hence, because we cannot discern things that differ one from another? Oftentimes we think we run well, when we run quite a wrong course; oftentimes we count that our praise, which is indeed our dispraise; and a great many of us think that we have Abraham to our father, when indeed we are of our father the devil. And all hence (as I think) because we cannot discern things that differ. And yet, tell a great many of us that we know not good from evil, that we cannot discern between truth and error, right and wrong, etc. we cannot brook it, but we disdain to be counted so simple and ignorant that we cannot discern things so different. But let me but ask these questions. How is it that so commonly we fly that which is good, and follow that which is evil? How is it that so easily we are drawn oftentimes from the way of truth into error? How is it that vice under the colour of virtue, so often doth deceive us? Is it not because we cannot discern good from evil, truth from error, virtue from vice? Either it is so, or worse, for either ignorantly we err, as not able to discern between things that differ, or wilfully we run a wrong course, as discerning well enough things that differ, but wilfully running ourselves on the rocks. Beloved, let us think of these things, and let us be ashamed of it, that we cannot discern between things that differ one from other. It is enough for us that we have spent the time passed ignorantly and foolishly. Let us henceforth redeem the time, and learn to discern things that differ. If we consider the time that we have spent in the school of Christ, we may well think that now we should have so much knowledge as to discern things that differ one from another. And if truth and error, good and evil, etc. be unto us (as yet) as colours unto blind men, that we cannot discern between them, we may well think that we are blind. Let us therefore go unto Christ jesus in his word that we may receive sight, and see clearly. Let us read, and hear, and meditate in the holy word of God, that thence we may know what is good and acceptable unto God. Let us pray, and labour by all holy means that we may abound in knowledge, and in all judgement, that we may discern things that differ one from another. The second thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge, and in all judgement, was, that they might be pure, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from any leaven of corruption in doctrine, life, or manners: for so the word here used signifieth, such as are clear and free from all mixture of corruption, as white wool never died, fine flower never leavened. And this was so an end of the Apostles prayer, for their increase in knowledge, and in all judgement, that it seemeth to be subordinate to the former end; for he would have them able to discern things that differ, corrupt from uncorrupt doctrine, etc. that they might be pure from all corruption in doctrine, life, and manners, and for both these causes he prayed that they might abound more and more in knowledge. Hence than I observe another employment behoveful for all christians, namely, that they may be pure & free from all corruption in doctrine, life, or manners. For it is not enough that we be able to discern things that differ one from another, and to know what in doctrine is corrupt and uncorrupt, what in life is good and evil, and what in manners is holy, and what profane; but farther also it is behoveful that we be pure from whatsoever is corrupt in doctrine, from whatsoever is evil in life, from whatsoever is unholy in manners. Know ye not, 1 Cor. 5.6.7. saith the Apostle, that a little leaven leaveneth a whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened; for Christ our Passeover is sacrificed for us. The Apostle speaketh there of the incestuous person, and having sharply reproved the Corinthians negligence in not punishing him, and willed them to excommunicate him, he whetteth them thereunto, saying, Know ye not that a little leaven, etc. as if he should have said, Ye know very well that a little leaven leaveneth the whole lump or batch, and know ye not that one naughty man infecteth and poisoneth the whole congregation? What is then to be done? Purge out therefore the old leaven that ye may be a new lump, cut off that naughty man from your body, that ye may be an holy congregation unto the Lord, as ye are unleavened, as ye are called to be holy: for Christ our Passeover is sacrificed for us. Which his exhortation, as it served for that purpose, so did it lessen them, and in them us, that forasmuch as a little leaven, a little corruption marreth and poysonneth the whole man, therefore we should purge out, we should be pure from all leaven of maliciousness and wickedness, even from all corruption whatsoever, that we may be a new lump, holy vessels for the habitation of the holy spirit, as we are unleavened, and holy, and pure by our calling in Christ jesus. And why? for Christ our passover is sacrificed for us: whereby the Apostle implieth thus much, that as the jews in the celebration of the feast of the passover were to put away for all that time all leaven out of their houses, and only to eat unleavened bread; so we, now that Christ our passover is sacrificed for us, are to purge ourselves, and to cleanse the houses of our bodies from all leaven, and filthiness, & corruption, & to keep the feast with the unleavened bread of sincerity, and truth, holiness and godliness, so that for the whole time of the feast, the whole term of our life, there be no leaven, no corruption at all found in the houses of our bodies. Can any thing be more plain for that purity which ought to be in us? Much to the like purpose is that of our blessed Saviour to his Disciples, where he warneth them, saying, Take heed and beware of the leaven of the Pharises and Sadduces. In which words he warneth them, Matth. 16.12. and in them us, to look unto it, that we be pure from all corruption in doctrine. And in that he doubleth the caveat, saying, Take heed, and beware, he showeth how very behoveful it is to look unto it: and in that he calleth corruption in doctrine leaven, he showeth both the poison of it that it mars the whole man, as a little leaven that leaveneth the whole lump, and likewise the riddance that should be of it out of the houses of our bodies, as of leaven out of the houses in the feast of the passover. So that ye see how behoveful an employment for us it is that we be pure from all corruption in doctrine, life, and manners. And the reason is plain: for what fellowship hath truth with error? or what communion hath good with evil? We cannot serve both God and Mammon: we must fly that which is evil, and follow that which is good. Halting between God and Ball will not serve; we must worship the Lord our God, and him only must we serve. If we be circumcised Christ shall profit us nothing: if there be any mixture of corruption in us, our religion is in vain. It is but the one of two; either pure, or impure. If we will not be impure, our care must be to be pure. Here then are met withal such tolerations and indulgences, as either in policy, or upon any carnal reason, we are wont to take and allow unto ourselves. Whereas the Apost. would have us purged of all corruption, we will allow some mixture of corruption, and all things shall be well notwithstanding. Again, we like not of those hot headed fellows, that precisely urge a conformity in all things, according unto the word, we cannot away with those pure men, that would have us so pure, that we should not speak a word amiss, or do any thing that is evil: We are men, and we must play the goodfellows now and then, we must swear now and then, we must run at riot now and then, we must drink, and dance, and play now and then more than we should, we must pass the bounds of modesty, honesty, and Christian duty, now and then. And if some of us happily will not break out into such terms, yet we will think that sometimes we may adventure a little upon some breach of the law, that we may without great offence commit such and such little sins, that a little corruption, a little yielding unto the fashions of the world, cannot do so much harm, that too much strictness and preciseness is nought; and that to stand so much upon purity and sincerity, is but to make ourselves the talk, and mock, and byword of the people. Thus we will be moderaters over the holy Ghost, and when he seems unto us to overreach, we will bring him to the measure of our own scantling. But beloved, let us not deceive ourselves, God is not mocked, but what he requireth of us, it standeth us upon to take care of the performance of it. The end of our calling is, that we be holy in all manner of conversation, as he which hath called us is holy. And therefore hath God chosen us in Christ jesus, before the foundation of the world, that we should be holy, and without blame before him in love. And Christ our Passeover is once, and for ever sacrificed for us, that henceforth we should keep the Feast of the Passeover unto the Lord for ever; so that now no leaven of corruption at all may be found in all our houses. Let us therefore take heed how we make tolerations and indulgences unto ourselves. Let us take heed how we suffer any leaven of corruption in the houses of our bodies: and let us rather purge out the old leaven, that we may be a new lump. Let us strive as much as possibly we can, after this purity that is required of us; and let us assure ourselves, that when we have striven all that ever we can, after this purity we shall be impure enough, and too much. We see what it is that is required of us, as therefore the Apostle willeth Timothy, 1. Tim. 5.22. Let us keep ourselves pure, pure from corruption in doctrine and pure from corruption in life and manners, that as our Apostle afterwards exhorteth, we may be blameless and pure, and the sons of God without rebuke in the midst of a naughty and crooked nation. Let our care be first to discern things that differ, that we may skill what is pure, what not, either in doctrine, life, or manners; and then knowing that, let us care and study to be pure, and sincere, and without all leaven of corruption, either in doctrine, life, or manners. The third thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all judgement was, that they might be without offence, .1. that they might not stumble at any thing, but hold on in a constant course without stumbling, or slipping ba●ke, or standing at a stay, until the day of Christ, when their constant perseverance should be rewarded. For the Apostles desire was, 1. that they might be able to discern things that differed, what were corrupt and bad, and what were pure and good. 2. That being able to discern and try all things, they might keep that which were good, and might be pure from all leaven of corruption. 3. That being pure from all leaven of corruption, they might keep a constant course in their purity without stumbling, or shrinking back, or standing at a stay, and for these causes he prayed that they might abound more and more in knowledge etc. Whence I observe a third employment very behoveful for all Christians, namely that being in a good course they hold on without stumbling, or standing, or shrinking, being pure and clear from all leaven of corruption, they keep themselves so until the day of Christ. Are ye so foolish, (saith the Apostle to the Galathians) that after ye have begun in the spirit, Gal. 3.3. ye would now be made perfect by the flesh. The Galathians had embraced the Gospel, and obeyed the truth: but now through certain false Apostles they had fallen from the pure doctrine of Christ, and admitted some corruptions of that doctrine. And therefore the Apostle reproves them sharply, and tells them that it is no course for a Christian to begin in the spirit, and to end in the flesh, but having begun in the spirit by embracing the pure doctrine of jesus Christ, they should end in the spirit, and hold fast that pure doctrine which they had embraced, even until the day of Christ. So that having obeyed the truth, we are not to yield to any corruptions of the truth, or to let our hold slip, but to hold fast the same unto the end. It is for the dog to return to his own vomit, and for the sow that was washed to return to her wallowing in the mire; but the man that having put his hand to the plough looketh back, Luk. 9.62. he is not apt to the kingdom of God. Being in a good way, we must with our Apostle still endeavour to that which is before, and follow hard toward the mark for the price of the high calling of God in Christ jesus. But I have lately spoken to this purpose, and therefore now the time being passed I will not farther trouble you. Only with the Apostle I pray, that your love may abound more and more in knowledge and in all judgement etc. LECTURE XII. PHILIP. I. Verse 11. Filled with the fruits of righteousness, which are by jesus Christ unto the glory and praise of God. IT remaineth now that we come unto the fourth and last end here mentioned, wherefore the Apostle prayed that the Philippians might abound more and more in knowledge, and in all judgement, and that was that they might be fruitful in all good works, set down in these words, Filled with the fruits &. In which words I note, 1. the measure of good works, which the Apostle wisheth to be in the Philippians, which is, pressed down and shaken together, even that they may be filled with the fruits of righteousness. 2. The definition of good works, in that they are called the fruits of righteousness. 3. The fountain whence, or author from whom good works, if indeed they be good works are, and that is jesus Christ. 4. The end whereunto good works, if indeed they be good works, do tend, and that is, unto the glory and praise of God. So that besides the main point, which is the Apostles desire that the Philippians might be full of good works, here hence we may know all the causes of good works. The material cause, or matter and substance of good works is hereby known that they are called the fruits of righteousness: for this showeth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousness of God in us. The formal cause, or reason which causeth our works to be good works, is hereby likewise known that they are called the fruits of righteousness: for this showeth that the reason why our works are good works, is because of their conformity unto the law of God, because they are done in righteousness according to the righteous law of God. The efficient cause, or author from whom good works are is hereby known, that it is said that they are by jesus Christ: for this showeth that jesus Christ worketh in us whatsoever works are good & agreeable to the righteous law of God. The final cause, or end of good works whereunto they are to be referred, wherefore they are to be done is hereby known, that it is said that they are by jesus Christ unto the glory and praise of God: for this showeth that the end wherefore we are to abound in every good work, is the glory and praise of God, that his name thereby may be glorified. These are the things which these words seem unto me to contain. Now let us see what observations we may gather hence for our farther use and instruction. The first thing then which here I note, is the rich grace wherewith our Apostle would have the Philippians to abound, in good works: for he prayed that they might abound more and more in knowledge and in all judgement, as for other ends before spoken of, so for this, that they might be filled with the fruits of righteousness, that they might abound in every good work. My observation hence is, that we are not only to do the things that are good, and to work the works of righteousness, but we are to abound in every good work, to be filled with the fruits of righteousness. To do good, and to have our fruit in holiness and righteousness, is a thing much urged, and often commanded by the Holy Ghost in the scriptures, and it is so clear a case that it cannot be denied or shifted, but that we are to do the things that are good, & to work the works of righteousness. Yet so cunning are we to deceive ourselves, that if at sometimes we have done some things well, we think we have obeyed the voice of the Lord herein, though we come far short of being filled with the fruits of righteousness. The Holy Ghost therefore to meet with our foolish wisdom, and to clear the point, plainly showeth in many places of the scripture, that as we are to show forth good works, so we are to be rich in good works; as we are to live righteously in this present world, so we are to be filled with the fruits of righteousness, that in our whole spirit, soul, and body throughout our whole life, the fruits thereof may appear. We cease not to pray for you, saith the Apostle to the Colossians, Col. 1.9 10. and to desire that ye might be filled with knowledge of his will, in all wisdom and spiritual understanding, that ye might walk worthy of the Lord, and please him in all things, being fruitful in all good works. The words are much like to these of our Apostle: wherein ye see he saith he prayed for them unto the Lord, that they might be filled with the knowledge of his will, in all wisdom and spiritual understanding, to the end that they might walk worthy of him, and please him in all things, and be fruitful in all good works: giving them, and in them us thereby to understand, that we are to walk worthy of the Lord, & therefore to please him in all things; that we are to please him in all things, and therefore to be fruitful in all good works, like good trees bringing forth much fruit, unto the glory and praise of God. Again, he that abideth in me, Joh. 15 5. saith our Saviour, and I in him, the same bringeth forth much fruit; and herein, saith he, is my father glorified, 8. that ye bear much fruit. In which place our Saviour likeneth himself unto the vine, and his disciples and children unto the branches of the vine. Now how shall we know that we are branches of the vine Christ jesus? If we bear much fruit in him, if we will glorify the Father, if we will know that we abide in Christ jesus, and that he abideth in us, if we will know that we are branches of the true vine Christ jesus, we must not be like unto the fig tree that bore no fruit but only leaves, but we must bear fruit, and much fruit, and much fruit in Christ jesus. It is not here a grape and there a grape, here a cluster and there a cluster that will serve the turn, but we must bear much fruit; neither is it wild grapes, and fruit in the flesh that we must bear, but we must bear much fruit in Christ jesus, we must be rich in the fruits of the spirit, rich in good works. And this was it that was commended in that virtuous woman Tabytha, that she was full of good works, Act. 9.36. and alms which she did. Whose example we may not pass over with a bare reading or hearing of it, without making farther use of it then to know that it was so; but we must know, that it was written for our learning, to admonish us, that as she was, so we should be full of good works and alms deeds, of good works in general, and of alms deeds in particular. But what is the reason that we should be filled with the fruits of righteousness? We have already heard many reasons: as that we may please the Lord in all things; for so we do please him in all things, Col. 1.10. if we be fruitful in all good works. Again, that we may glorify God the Father: Joh. 15.8. for herein is the father glorified if we bear much fruit. 5. Again, that we may know that we abide in Christ and Christ in us: for he that abideth in Christ and Christ in him, the same bringeth forth much fruit. Again, that there may be none unrighteousness in us: for so shall we be free from unrighteousness, if we be filled with the fruits of righteousness. Again, because we ourselves should be as good trees, the planting of the Lord, trees of righteousness, Esay 61.3. ●s the Prophet speaketh: for so shall we be known to be good trees, if we bring forth good fruit, and the more good fruit that we bear, the better trees we shall be. That therefore we may be trees of righteousness, we should be filled with the fruits of righteousness; that we may be the planting of the Lord, we should bring forth much fruit in the Lord; that we may be as trees planted ●y the water side, we should always bring forth fruit in due season. All times of the year our boughs, even the boughs of our spirit, soul, and body should be full of the fruits of the spirit, of the fruits of repentance, of the fruits of holiness, of the fruits of righteousness. The trees of the garden have their seasons to bear their fruit, and in their seasons they do not always take; but all times are due seasons for our bearing of fruit, and at all times our trees should be so well taken, that their tender ●oughes should be even laden with fruit. Here than first beloved take a caveat, to beware of them that tell you that we make no reckoning of good works, that all our preaching is of an idle and dead faith, that we are afraid in our Sermons to make any mention of good works, and that when we mention them, either we condemn them, or speak so coldly of them, as if there were no worth at all in them. Let your own ears witness what we preach unto you, and whether they do not most untruly slander us that thus speak of us. What more do we beat upon and urge then that ye may be pure, that ye may be without offence until the day of Christ, that ye may be filled with the fruits of righteousness, and abound in every good work? Answer them therefore out of your own knowledge, & tell them that they are of their father the devil, who is a liar, and the father thereof. Ye yourselves know it, and therefore may boldly speak it. Secondly, let this be as a spur to prick us forward, and to stir us up to every good work. For should we be filled with the fruits of righteousness, and abound in every good work? How is it then that we are so barren in good works, like unto the heath in the wilderness that bringeth forth no fruit that is good. Abound in works we do, but it is in the sinful works of the flesh, not in good works of the spirit: and full of fruits we are, but it is of the fruits of unrighteousness, maliciousness, cruelty, oppression, and the like, not full of the fruits of righteousness. If there be here and there a cluster of grapes, as in the gathering after the vintage, if we do some things well, though they be nothing in comparison of the evil that we do, if after we have run at riot a long time, at length we have some fruit in holiness, if in the moderation and government of our affections and actions, we do more savour of the spirit then in the common course of the world men do, than we think well of our good works, and count ourselves such as have well profited in the school of Christ. But to urge us to be filled with the fruits of righteousness, to be fruitful in all good works, to have our whole conversation holy, to show forth the fruits of the spirit, in our whole spirit, soul, and body throughout our whole life, this we cannot brook, and this is a thing wherein the Preacher may well strive with us, but wherein he shall not prevail with us. For here it is with us, as it was with the young man in the Gospel, who soothed up himself as if he had been as good a man as lived, till it was said unto him, Math. 9 If thou wilt be perfect, go sell that thou hast, and give it to the poor, and thou shalt have treasure in heaven; but then he hung down the head, and went away sorrowful: so we, many of us while it is said, do that which is good, let your conversation be honest, have your fruit in holiness, we comfort ourselves as having observed these things, but when it is said, abound in every good work, be ye filled throughout your whole man, and throughout your whole life with the fruits of righteousness, than we hang down the head, and all the exhortations in the world will not prevail thus far with us. That the Lord shall open his hand, and fill us with plenteousness in all good things, we can brook it very well but where is he that is filled with the fruits of righteousness, to the glory and praise of his name? Some one Tabytha, it may be may be full of good works, but with the rest it is well if they be not as bad as the worst. Let us beloved now that we know what we should be, strive unto that which should be. Let us as we should be, be trees of righteousness, filled with the fruits of righteousness. As as we are purged by Christ jesus to be a peculiar people unto him, zealous of good works; so let us abound in every good work. Let us not only fly that is evil, and do that is good, but as men sanctified throughout in spirit, soul, and body, let our whole life and conversation be such, as becometh the Gospel of Christ jesus. The more fruit we bear, the better trees we are; the more by our fruits we glorify God the Father, the more sure we are that we are branches of the true vine Christ jesus. Let us therefore give all diligence, use all holy means, and pray that we may abound more and more in the knowledge of God's will, that we may discern things that differ, that we may be pure, and without offence until the day of Christ, filled with the fruits of righteousness, and being fruitful in all good works. The next thing which here I note is, that the Apostle calleth good works, the fruits of righteousness. For it is as if he had said, filled with good works which are the fruits of righteousness, therefore called the fruits of righteousness, because they spring from righteousness, as the fruit from the tree. The observation then hence is, that good works are the fruits of righteousness. Righteousness that is the tree, and good works they are the fruit of the tree; so that as first must be the tree, and then the fruit; so first we must be righteous, even by the righteousness of God in us, before we can do the works that are good. Now what is our righteousness before God? Our Apostle telleth us in the third chapter of this epistle, verse 9 even that righteousness which is through the faith of Christ; for as Abraham believed God, & it was imputed to him for righteousness so our faith in Christ jesus who is made of God unto us wisdom, and righteousness, and sanctification, and redemption is accounted unto us for righteousness before God. First then we must believe in Christ jesus, whom God hath set forth to be a reconciliation through faith in his blood, before we can do any works acceptable unto God; and being justified by faith in Christ, then are our works good and acceptable unto God. And to this our Apostle giveth testimony where he saith, Unto the pure all things are pure, Tit. 1.15. but unto them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled. In which words, by pure he meaneth them whose hearts are purified by faith in Christ jesus, as the antithesis in the next clause showeth, where he expresseth whom he meaneth by impure men, even unbelieving men. Hence than it is plain, that when once our hearts are purified by faith in Christ jesus, not only the things which by the law are counted unclean are clean and pure unto us, but our works also are good and holy; but till our hearts be purified by faith in Christ jesus, neither any of the things which by the law are counted pure are pure unto us, neither is any work of ours good, but how good soever it be in show, yet it is indeed abominable before God. To the like purpose is that of the Apostle, Heb. 1●. 6. where he saith, that without faith it is impossible to please God: where the Apostle showing the dignity and excellency of faith, amongst other things commendeth it for this, that by it, as Henoch did, we please God; but without faith, saith he, it is unpossible that any work of ours whatsoever should please God. So that our works if they be good, they are the fruits of righteousness, even of the righteousness which is of God, through the faith of jesus Christ, otherwise if they spring not from that root they are not good. Here then, first learn to beware of them that tell you that our good works, are that righteousness whereby we are justified before God. Ye see the Apostle telleth you, that they are the fruits of righteousness. Aswell therefore may they tell you, that the fruit of tree is the tree, as that our good works are our righteousness before God. Let God be true, and every man a liar. If he have said, that they are the fruits of righteousness, then assure we ourselves, that they are spirits of error that tell us that they are our righteousness. Secondly, hence learn to beware of them that tell you, that men not begotten in the faith of Christ jesus, are able to do the things that are good and pleasing unto God; for either you must not believe the holy Apostle, or rather the holy Ghost, speaking by the mouth of the Apostle; or else you must know, that they only do the things that are good and pleasing unto God, that are justified by faith in Christ jesus: for this the holy Apostle hath said, That good works are the fruits of righteousness. Either then our good works must spring and proceed, from the righteousness of God by faith in Christ jesus in us, or else they are not good: so that they only that are justified by faith in CHRIST JESUS, do the things that are good. And therefore they that tell you otherwise, they are led by the same spirit of error tha● they are who tell you, that by our works we are justified before God. Thirdly, let this teach us how to examine our works whether they be good or no. Are they the fruits of righteousness? Do they proceed from a true and lively faith in Christ jesus? Is the fountain pure whence they spring, and their end good whereunto they tend? Then be bold they are good works. Otherwise, if there be no such warrant for them, seem they never so good, yet they are not good. Examine but our works according to this rule, and surely we will not all of us be found full of good works. The third thing which here I note is, that the Apostle saith, that these fruits of righteousness wherewith he would have the Philippians filled, are by jesus Christ. Whence I observe the Author of every good work in us, and that is Christ jesus, by the grace of his holy spirit: 2 Cor. 3.5. for as the Apostle saith, We are not sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God. Now, if of ourselves we be not sufficient to think a good thought, but that must only be suggested by God's spirit, then how shall we be sufficient of ourselves to do any thing that is good? Nay, our Apostle tells us in the next Chapter, 13. that it is God which works in us both the will and the deed, even of his good pleasure. Neither thought of the heart, nor affection of the will, nor work of the hand, but if it be good, it is by the operation of the holy spirit in us. Nay, take an argument even from hence; Good works they are the fruits of righteousness. Now doth the fruit of a tree bud or grow by the labour or skill of man. Nay, he planteth and watereth, but God only gives the fruit in due season. Right so it is not in man to do that is good, but if he do that is good, it is of God. Work of himself he may, and to work that which is evil he is too prone of himself; but if he work any think that is acceptable unto God, it is wholly by the spirit of God. And why? That God may be all in all, and that he may have the glory of all. Let this sufficiently warn us to beware of them, and arm us against them, that would persuade us that we are able of ourselves to do that is good, at least if we be helped by grace. If we think, or will, or do any thing that is good, whatsoever fruit of righteousness it is that is in us, it is by jesus Christ, not of ourselves, for than we had wherein to rejoice in ourselves, but only of his good pleasure, that by his good spirit worketh it in us. This our Apostle telleth us, and this we learn from him, and if any man preach unto us, or teach us otherwise then this that we have received, let him be accursed. Secondly, let this teach, us unto whom all praise is ●ue for whatsoever good is in us. Whatsoever good is ●n us, it is by jesus Christ. So that our song is always to ●e as the song of the Angels in the apocalypse, Praise, Apoc. 5.13. and honour, and glory, and power be unto him that sitteth upon the ●hrone, and to the lamb for evermore. His name is to be blessed, and the power of his spirit is to be acknowledged, in whatsoever good in whatsoever good work is wrought in us. The last thing which here I note is, touching the end of good works, which as they are by jesus Christ, as the author and worker of them in us, so they are to be done to the glory and praise of his name. Whence I observe, unto what end our works must be done if they be good, and that is unto the glory and praise of God. Ye know that of the Apostle, where he saith, Whether ye eat, 1 Cor. 10.31. or drink, or whatsoever ye do, do all to the glory of God. As also that of our Saviour, where he saith, Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. And that of Peter, 1 Pet. 2.12. where he saith, Have your conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation. By which, and many other places which might be alleged to this purpose, it appeareth, that the end whereunto our works (if they be good) must be referred, must be the glory and praise of God that thereby he may be glorified, both by us, and by others which see our good works. Here then, first, we learn not to credit any that shall tell us, that any action of any unregenerate man can be good. For, what is the end of such men in their actions? Is it the praise and glory of God? Nay, it is their own praise, and the praise of men which they seek after, in all the most glorious things that they do. But hence we learn that so our works are good works, if they be by jesus Christ, unto the glory and praise of God. Secondly, hence we learn, that the end of our good works is not to be, that thereby we may merit heaven but that thereby God may be glorified. Nay, if our works be thereby to merit heaven, they cannot be to the glory and praise of God. For how much so ever is given to merit, so much is taken from the glory of God. Either therefore we must renounce all merit, or else whatsoever we say, our works are not to the glory of God. Thirdly, this teacheth us, whatsoever we do, to do it to the honour and praise of God. Let this therefore be our end in all that ever we do, that thereby God may be glorified: and let us know that, so only, that which we do is good, if we do it to this end. LECTURE XIII. PHILIP. I. Verse 12. I would ye understood, brethren, that the things which have come unto me, are turned rather to the furthering of the Gospel. 13. So that my bands in Christ are famous throughout all the judgement hall, & in all other places. 14. Insomuch, that many of the brethren in the Lord are boldened through my band, and dare more frankly speak the word. WE have spoken of the Apostles exordium, or entrance to his Epistle, and therein of such things as whereby he testified his love towards the Philippians, thereby to win their attention unto him, and likewise of such observations as that scripture offered, together with such uses and instructions thence as seemed most behoveful for 〈◊〉. Now in the rest of this chapter is set down the Apostles narration. Wherein first he tells them of his pre●●nt state, how at this present when he wrote unto them ●atters stood with him, and this he doth from vers. 12. 〈◊〉 19 Secondly, he tells them for hereafter what his ●ope is, namely, that all shall turn to his own salvation, 〈◊〉 the furthering of the Gospel, and to their joy and comfort, and this he doth from vers. 19 to the end of ●he chapter. The end and drift of the whole narration ●as, to comfort the Philippians, that they should not be swallowed up of overmuch heaviness for his bonds, ●or therefore shrink from their good profession. Now touching the former part of the Apostles narra●●on, wherein he tells them in what state his matters now presently were, what effect the bands which he sustained ●or Christ his sake and the Gospels, at that present had. ●. Therein we have the proposition of the narration, or ●he main point whereof he speaks. 2. The confirmation or proof thereof by two notable effects of his ●ands. 3. An amplification of the latter effect, together with an answer to an exception which might be ta●en. The proposition, or main point of the former ●art of the narration is this, that his persecution and imprisonment rather furthered then hindered the Gospel, ●et down vers. 12. Now this is confirmed and proved, ●y two notable fruits and effects of his persecution and imprisonment: the former whereof was this, that by occasion of his bands, Christ and his Gospel were known ●n Nero his Court, in Rome, and in other places; ●nd many brought unto the faith of Christ jesus both ●n Nero his Court, and in other places, set down vers. 13. The latter fruit and effect of his persecution and imprisonment was this, that through his bands and constancy therein, many of the brethren were emboldened more freely and frankly, to profess ●nd preach the Gospel of Christ jesus then before, set down vers. 14. so that by his bands the Gospel was both farther dispersed into many places, and likewise more fruitfully embraced in the hearts of many brethren. The amplification of this latter fruit and effect of his bands is by way of distribution. For of those brethren, that through his bands were emboldened to preach Christ more frankly than before, all of them were not of one mind in preaching Christ, but some preached Christ through envy and strife, not purely and of a good mind, but to add affliction unto his bands; others preached Christ of a good mind towards the Gospel of jesus Christ, and of love unto the Apostle, set down vers. 15.16.17. And because it might be said, that he had no cause to rejoice in that any preached Christ not of a sincere and good mind, he answereth that, and saith, that he rejoiceth and thinketh he hath good cause so to do that Christ is preached, be it sincerely, or not sincerely, let them look to that, but he is glad that Christ is preached, set down vers. 18. Thus much for the general order, and meaning of these words in this former part of our Apostles narration. Now, let us a little more particularly examine the meaning of these words, wherein are set down the proposition, or main point, and the proof thereof. I would ye understood, brethren, that the things which have come unto me] What were those? Even all those things which befell him in his sailing towards Rome, at his first going thither from jerusalem, but especially his bands in his first imprisonment at Rome. For this ye must understand, that Paul was twice prisoner at Rome: once in the beginning of Nero his reign, about the second year of his reign; and again in the latter end of his reign, about the thirteenth year of his reign. For when being at jerusalem he was put from Claudius Lysias unto Felix, and again from Felix unto Festus, and still the jews hunted after his blood, at length he was constrained to appeal unto Caesar, unto the Emperor of Rome, then Nero. Whereupon he was sent thither, and after many perils and dangers escaped by the sea, he came to Rome, where he was prisoner two years at the least, Luke testifying so much. At which time he wrote divers Epistles unto the Churches, which he had planted in the East, as unto the Galathians, unto the Ephesians, unto the Colossians, unto the Thessalonians, as some think, and this unto the Philippians. But as the Apostle hoped that the Lord would, as we read in the next chapter; so at this time he did deliver him from the mouth of that lion Nero, both he being less cruel now then afterwards he grew to be, and the Lord having ordained that by him many of the Gentiles should hear the Gospel, unto whom it had not as yet been preached. This, as I said, was about the beginning of Nero his reign. Again, about the latter end of his reign he was cast into prison at Rome, and then he was indeed devoured by that lion, Euseb. l. 2. c. 25. slain by that cruel tyrant and persecutor Nero. Whatsoever then in this Epistle is spoken of the Apostles bands, ye must understand it meant of his first imprisonment at Rome. By the things then which came unto him in this place, we must understand his bands in his first imprisonment at Rome. Now what of these? These (saith the Apostle) are turned rather to the furthering of the Gospel, then to the hindering of it, contrary to the hope of the adversaries of the Gospel, which did cast him into prison: for they hoped, that his bands would prevail much to hinder the course of the Gospel; but he tells the Philippians, that the Lord had turned them rather to the furthering then to the hindering of the Gospel. But how could that be? Very well. For so his bands in Christ, i which he sustained for Christ his sake and the Gospels, were famous throughout all the judgement hall, i throughout all the Emperor's Court, and in all other places both of the City, and of other Countries. But how were his bands famous in all these places? Namely, because by that occasion the Gospel came to be known, and to be believed by many in all these places. This was the first fruit of his bands, by them the Gospel was far dispersed. Again, through his bands and constancy therein, many of the brethren in the Lord, many Pastors and Teachers of the Church, were emboldened more frankly and freely to speak the word, i to profess and preach the Gospel, then before they durst. And this was the second fruit and effect of his bands, by them the Teachers of the word took courage, to speak the word more boldly then before they had done. Plain therefore it was that contrary to the hope of the adversaries of the Gospel, his bands were turned rather to the furthering, then to the hindering of the Gospel, inasmuch as by occasion of his bands both the Gospel was farther spread and dispersed then before, and likewise the Preachers of the Gospel more encouraged and emboldened to preach the Gospel then before. Thus much of the sense of the words. Now to the observations. Here might be noted the Apostles carefulness to take away the scandal and offence of his bands, wherewith the Philippians might happily be troubled, and thereat take offence. And thence might be observed the care which Pastors ought to have, of taking away whatsoever may breed any doubt, or occasion, any offence amongst their people. The neglect of which care doth often so much harm, that their silence in the Church were as tolerable, as their carelessness to remove all scruples and occasions of offence from the people. But I rather come unto the main point here to be noted, which is the Apostles asseveration, that his bands and imprisonment turned rather to the furthering then to the hindering of the Gospel, for contrary to the expectation and hope of those adversaries of the Gospel, that cast him into prison. Whence I observe, that the persecutions & afflictions of the Saints of Christ jesus, do rather further then hinder the gospel, rather increase than diminish the Church. Ye know the burdens & afflictions of the children of Israel in Egypt, the house of their bondage under Pharaoh, Exod. 1. and the Egyptians. Come, saith Pharaoh, 10. let us work wisely with the people of the children of Israel, lest they multiply, and it come to pass that if their Bee war, they join themselves unto our enemies, and fight against us etc. 13.14. Whereupon by cruelty they caused the children of Israel to serve, and made them weary of their lives by sore labour in clay, and in brick, and in all work in the field, with all manner of bondage which they laid upon them most cruelly. 15. Yea and a commandment came from the King unto the midwives, that so many sons as were borne to the women of the hebrews they should kill them. Notable practices indeed that they should not multiply. But what saith the Holy Ghost? 12. The more they vexed them, the more they multiplied and grew. The Egyptians they vexed the Israelites lest they should multiply, but the more they vexed them, the more they multiplied: the Egyptians they laid upon them all cruel burdens to hinder the growth of the Church there, but the Lord turned that which they did, rather to the increasing then to the diminishing of the Church there. Dan. 3 8. Ye know also the great danger of the three children, Shadrach, Mesech, and Abednego in the land of their captivity, how grievously the Chaldeans accused them unto Nabuchadnezzar, for not worshipping the golden image which he had set up, and how the King in a great fury and rage, 20.21. commanded them therefore to be cast into the midst of an hot fiery furnace, which also was done as the King commanded. So that now it was like that idolatry should increase, and that the worship of the true God of Israel should decrease, because of this cruel execution upon these three children, for the maintenance of his holy worship, and refusal to worship the image. But lo how the Lord turned this to the spreading and propagation of his holy worship, throughout all the dominions of Nabuchadnezzar. For the Lord having wrought a mighty deliverance for the three children, in saving them from the power of the fire, 27. so that neither an hair of their head was burnt, nor their coats changed, nor any smell of fire was upon them, both all the Nobles and great Princes which came to worship the golden image, were spectators of this great wonder which the true God of Israel wrought, and Nabuchadnezzar himself blessed the God of Shadrach, 28. Meshach, and Abednego, for delivering his servants that yielded their bodies, rather than they would serve or worship any God save their own God; 29. and likewise made a decree, that none of all his people should dare to speak any blasphemy against the God of Israel. Thus the Lord turned their practice and devices against his holy worship, unto the propagation of his holy worship, so that when it seemed almost to have perished it was farther dispersed. And as this may be seen in Moses and the Prophets, so also it is clearly overruled in the new Testament. You know the rage of Satan, and his instruments against our blessed Saviour. from his cradle to his cross how did they persecute him, and all to destroy & to abolish his kingdom for ever? How was he persecuted and forced to fly from place to place even in his infancy? How often was he tempted by the Devil in the wilderness? How despitefully was he entreated by the high Priests, the Scribes, and pharisees, and the rest of the jews? How was he mocked, buffeted, spit upon, crowned with a crown of thorns, accused, condemned, and crucified between two thieves? And when they had taken him and crucified him, than they thought they had made sure work for the rooting out of his name, and of his doctrine for ever. But so the Lord provided, that by his cross his kingdom was established, and by his death the life of his Church was preserved, so that his sufferings and his wrongs were turned to the best, and that which they presumed would have hindered the Gospel, turned to the furthering of the Gospel. Not to trouble you with more proofs to this purpose, ye know the persecutions and afflictions, the bands and imprisonment of our Apostle. And when his adversaries had now gotten him cast into prison, they thought that now he should be safe from preaching any more in Christ his name, that the rest when they should hear of him should be daunted, and not dare to preach the Gospel, and indeed that thus the whole course of the Gospel should most certainly be hindered. But such was the Lord his providence, that he turned their devices into the imagination of a vain thing, and that which they thought should have been to the hindering, he turned rather to the furthering of the Gospel. For, as himself here witnesseth, by occasion of his bands, both the Gospel was farther propagated, even unto the Emperor's Court, into all places of the City of Rome, and into many other Countries, in all which places many thereby were brought unto the obedience of the faith, and of the Gospel of Christ jesus; and likewise thereby the Gospel took better settling, and deeper rooting in the hearts of many of the Pastors of the Church, insomuch that many of them were so far from being daunted by his bands, that thereby they were a great deal bolder than before, and durst more frankly and freely profess and preach the Gospel then before. So that whether we look into Moses, or the Prophets, unto Christ, or his Apostles, still we shall find that ●he persecution, afflictions, and bands of God's Saints rather further then hinder the Gospel, rather make for then against the increase of Christ his kingdom upon earth, rather help then hurt the Church. But how comes this to pass? The adversaries of God●●aints intent no such thing. No indeed, their whole desire and endeavour in troubling and persecuting the saints of God, is to make havoc of the Church, and to hinder or abolish the Gospel of jesus Christ. How then? Is it by the meris of the Saints, by the virtue of their sufferings, by the force of their blood which they shed for the Gospel? No, nor so: for all their merits are not of that worth, all their sufferings and deaths have not that virtue, that thereby the Gospel should be furthered, or the Church increased. How then comes it to pass that the persecutions and sufferings of the Saints do further the Gospel? 1. By the power of Christ. 2. By the example of the Saints constancy in their sufferings. 3. By the freedom of the Gospel then when the Saints are bound for the Gospel. For such is the power of Christ, that howsoever their enemies do band themselves against his Saints, so to work the subversion of the Gospel, and of the truth of Christ jesus, yet he can at his pleasure, and doth make their devices to be of none effect, nor only so, but turneth them to a clean other end than they had imagined. And therefore the Psalmist saith, Why do the heathen rage and the people murmur in vain? Psal. 2 1. The kings of the earth band themselves etc. As if he should have said; The enemies of Christ plot and practise all that ever they can against him, and against his truth and gospel▪ but all in vain: for the God of heaven sees them and laughs them to scorn, he either frustrateth their wicked plots and practices, or turns them to his own glory. Again, when men see the Saints constancy in their sufferings, how little are they daunted with the fury of their adversaries? how patiently they suffer their bands and persecutions? how by the mighty power of God assisting them and strengthening them, ●hey do even in their death triumph over death, this very example of their constancy brings many unto the Church, and much furthereth the Gospel. And hereupon is that known saying that the blood of the Martyrs is the seed of the Church. Again, the word of God is not bound, though the Saints do suffer even unto bands, as the Apostle saith, I suffer trouble as an evil doer even unto bands, 2 Tim. 2.9. but the word of God is not bound. And therefore in their bands for the Gospels' sake, they may preach and publish the Gospel so much, that their bands may be to the furthering rather then to the hindering of the gospel; as we read that our Apostle in this his imprisonment at Rome for two years space preached the kingdom of God, Act. 28 31. and ●aught those things which concerned the Lord jesus Christ, without let: and that he wrote almost as many Epistles there unto the Churches as he wrote else at all. And thus ye see ●oth that the persecutions of God's saints rather further then hinder the Gospel, and likewise how it cometh to pass ●hat they do so. Now the use which we are to make hereof is, hence to be comforted in all our persecutions and troubles which, the wicked raise up against us. For what though they seek all occasions against us, because of the truth which we pro●esse? What though they bring v● before Kings and Ru●ers, judges and great Officers, and there unjustly accuse us ●or arraign us as evil doers for the Gospel's sake of Christ ●esus? What though they prevail to get us cast into prison, or thrown out of our livings, or delivered unto death ●or the hope of our profession? It may be that they may ●aue their will upon us, and bring their wicked purposes ●gainst us to pass. But what of all this? Is thus the gospels furthered? Doth the Lord turn these things to the enlargement of his Church? A chip then for all these, or all ●hat man can do against us. Nay herein we joy and will ●oy, that by our sufferings or deaths the Gospel is furthered, and the Church enlarged. If together with our bands, ●he Gospel also were bound; if together with the torment ●r fall of our bodies they could ruane & pluck down the ●alles of our Church, then might we well shrink at our suffering and wrongs; then might we well be vexed in our ●oules, for the malicious practices of the wicked against us. But seeing the Lord turns all that they do unto us to the ●lory of his name, to the furtherance of his Gospel, and ●o the propagation of his Church, howsoever they intended ●he clean contrary, we may well rejoice and be glad, when ●hey say or do all manner of evil against us for Christ his ●ake and the Gospels. And thus in all our persecutions and sufferings we may resolve, that therein the Lord will do ●hat which shall be to the glory of his name, the good of his Church, and the furtherance of his gospel. If our deliverance from our enemies, or our sufferings will make most hereunto, then will he deliver us as he did Daniel from the Lions, the three Children from the hot fiery furnace, and our Apostle from this his imprisonment. But if our sufferings or deaths will make most thereunto, than they that hate us shall have their will over us as they had over Ste●●● our Apostle, in his latter imprisonment, and over many blessed Martyrs which are dead in the Lord. Be we the● delivered, or not delivered from the will of our enemies still this is our comfort, that in his gracious providence the Lord turneth all to the furthering of the gospel: Only, let us be constant in all our troubles, let us cleave steadfastly unto the Lord, and let us not love our lives unto the death, th● men seeing our holy constancy in our sufferings, for Christ his sake, and the gospels, may acknowledge the mighty power of God in strengthening us, to endure such sufferings for the truth's sake, and so may be won to embrace the same truth with us. And howsoever we be bound yet le● us give proof as much as we can, that the gospel is not bound. By teaching, and writing, and how else we can, let us ever in our bands labour to turn many unto righteousness, and to enlarge the Kingdom of Christ jesus. So shall our sufferings be but as the pounding of spice to make our smell the sweeter, or as the pressing of the Palm tree, to spread the gospel farther. Our enemies main purposes shall be disappointed, and the name of our great God shall be glorified. Again, this serveth to condemn the faintness and backsliding of many in their persecutions and troubles. Much seed sown in stony ground: Many, that when storms and persecutions arise because of the word, by and by are offended. A calm Sea they can, but a storm they cannot brook. They can well endure to have Christ crucified, preached unto them, but if Chrst come unto them with his cross, they cannot away with him. Nay, than many faint, and many fall away. What then? Such fainting at the things whereby the Gospel may be furthered? Such ●●lling away, for fear of the things whereby the bounds of ●●e Church may be enlarged? Can your lives or liuely●oodes be more dear unto you, than the propagation of ●he Church, the furtherance of the Gospel? Matth. 14. If any man ●ome unto me, saith our Saviour Christ, and hate not father, ●nd mother, and wife, and children, and brethren, and sisters, 26.27. ●ea, and his own life also, he cannot be my Discisple. And whosoever beareth not his cross, and cometh after me, cannot be ●y disciple. Where our blessed Saviour teacheth us, that if a●y thing in the world, even our lives be more dear unto us, ●hen his glory, and the increase of his kingdom, than we cannot be his disciples. If we do not bear our cross, whatsoever it be that is laid upon us, we cannot be his disciples. And withal I add, that howsoever they seemed to admire the word, and to kiss the Gospel, yet, if when the wind bloweth, and the storm ariseth, they start aside like a broken bow, surely they were never borne a new by the immortal seed of the word of God; for that endureth for ever, as true in itself, so grounded in him that is begotten thereby, in such sort, that it is dearer unto him than his life. Let them then look unto it, that when storms arise, fall away from the hope of their profession. If they faint or shrink, it is more than they should do, because the Lord may turn their sufferings to the furtherance of the Gospel. But if they fall away, it is as if they refused to take up their cross, and to follow Christ. And whereas their lives should not be dear unto them unto the death, for the furthering of the gospel; their lives, and livelyhoodes are so dear unto them, that to save them they hinder the gospel. Let this be our rule, the Lord turnneth the persecutions of his Saints to the furthering of the gospel, therefore in persecutions and troubles we may not faint, or slide back. Again beloved, this may teach you not to doubt of the truth, or to dislike of the professors of the truth, because they are disgraced, persecuted, and cruelly entreated. Ye shall not want enough that will insult over them in their troubles, that will tell you they are odious men, and me● unto whom such sufferings and troubles most justly do befall, and so cunningly will labour to discredit the truth which they profess. But be not deceived; Whatsoever of this kind can be said, no doubt was spoken upon Paul's bands and troubles, so to discredit the gospel which he preached. And it cannot be but that the world should hate, and persecute, and revile the children of the light, because they love darkness better than light. But howsoever the world hate them, and whatsoever it practiseth against them, the Lord shall turn all their sufferings and their wrongs to the furthering of the gospel. Let not therefore the persecutions and troubles of God's Saints be any argument against the truth, but rather for the truth, and rather let them cause us to like then to dislike them. It is Satan's art to turn their troubles to the slander of them, and of the truth, but the Lord turneth them to the furtherance of the gospel, and of their reckoning in the day of Christ. And let this be spoken touching this, which is the main point principally to be noted in these words. The next thing which I note is, that the Apostle in his proof that his bands were turned rather to the furthering of the gospel, than the hindering, saith, that his bands in Christ i which he sustained for Christ his sake were famous throughout all the judgement Hall, and in all other places. Whereby he meaneth, that by occasion of his bands Christ and his gospel came to be known, and to be believed, both in the emperors Court, and in the City of Rome, and in many other countries. Which as it showeth a notable fruit and effect of the persecution of gods Saints, namely, the propagation of the gospel, which falleth in with the former observation. So farther, hence I do observe the power of God, to raise up a Church unto himself where he will, and by what means he will, in King's courts, in great Cities & Countries where the gospel is scant heard of, or little regarded, there he can, if he will, even by the bands of his Saints, raise up a Church unto himself. No place so profane, so far without God in the world, but if ●e will have his name there called upon, there it shall be called upon. Rome at that time (it is likely) was as heathenish, 〈◊〉 now it is superstitious. Nero his Court (it is like) was then ●s profane, and as far without God in the world as might ●e; and the Countries thereabout, it is like, had not so much 〈◊〉 heard of jesus, nor knew what the gospel meant. Yet, ●ere the Lord would have his Church; and therefore he ●aith unto Paul, Be of good courage Paul, Act. 23.11. for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. Here the purpose of God was revealed, and according to this purpose he brought Paul to Rome, and even by his bands there begat Children unto himself in Nero's Court, in the City of Rome, and in the Countries there a●out. Elisha may send his servant with his staff, and the Shunamites Son not be raised, but if the Lord send his servant whither he will, a Church shall be raised to the honour of his name, by what means he will, for he can do what he will, and what means he listeth he useth to do his will. Let no man then measure the Lord by himself. If he send thee whom he hath called to the work of his ministery, to the Prince's Court, or to the great City, go when he sendeth thee, and fear not thy weakness, but remember his strength that sendeth thee. If thou go thither bound with a chain for the gospels sake, even by thy chain thou shalt so preach unto their hearts, that thou shalt gain children in the faith. As it is all one with him to save with many or with few, so it is all one with him to gather his church by this or that means, which pleaseth him best. Whatsoever be thy weakness, he will perfect his strength in thy weakness. Only be of good courage, and thou shalt see the power of the Lord. Again, let no man think any place so profane, but that the Lord may have his Church there. King's Courts are commonly not the best, pride, pleasure, ease, & abundance of all things commonly chokes the word therein, so that it is unfruitful. Nay, saith Amaziah to Amos, Amos 7.13. prophesy no more at bethel, for it is the King's Chapel, and it is the King's Court. In great Cities likewise sins most commonly rage's and reign. No lewdness or wickedness so grievous and abominable, but there it is so rise that it overfloweth all: Yet in these places the Lord hath his Church, even those that know him, and believe in his holy name. Even in jezabels' Court he hath an Obadiah to hide and feed his Prophets; and in sinful Sodom, he hath a righteous Lot, whose soul is daily vexed with their unlawful deeds. far be it therefore, from us, to condemn where the Lord hath not condemned. Who are his he only knoweth, but that in all places he hath those that are his, we are not to despair, yea, even at this day in Caesar's Court, and in sinful Rome itself. The third thing which I note is, that the Apostle saith, that many of the brethren in the Lord were emboldened through his bands, and durst more frankly speak the word. Whereby he meaneth, that through his constancy in his bands & sufferings, many Pastors & teachers were emboldened to profess and preach the gospel more freely than before. Whence I observe another notable fruit and persecution of God's Saints, namely, the emboldening of others to the profession of the gospel more freely. Which, as it serveth very notably for the proof of the main point, that the persecution of God's Saints rather furthereth than hindereth the gospel, so may it be a strong consolation for the children of God against the time of persecution. It may be that some of us in the time of the peace of the gospel, may doubt how we shall stand in the time of persecution, and fear, that when the trial shall come, we shall not quit ourselves like men. But let us pluck up our hearts, and be of good comfort. When we shall see the constancy of other of God's Saints in their sufferings, then shall we also be emboldened freely to profess the truth of Christ jesus, the Lord shall turn the constancy of them in their sufferings, for the hope of their profession unto our encouraging and emboldening to make a good profession. Thus we find it to be in joseph of Arimathea, of whom it is said, Mat. 27.57 that he had been the Disciple of jesus before his Passion: But he showed it not till then, and then he went even to pilate himself, and professed himself his Disciple, and begged his body, and entombed it. The like we find to be in Nicodemus, of whom it is said, joh. 19.39. that till the death and passion of Christ jesus, he only came unto him by night, for fear of the jews: But then he professed himself, and joined with joseph of Arimathea, to bury him most honourably. By whose examples, as also by the example of these here mentioned in our Apostle, ye see how the Lord, by the sufferings of his Saints, gives that boldness and courage unto others of his children, which neither themselves felt, nor ever any saw in them before. Let us not therefore fear how we shall stand when persecution cometh, but let us depend on the Lord, who alone giveth strength and perseverance, and he will strengthen us to stand. LECTURE XIV. Verse 15. Some preach Christ even through envy and strife, and some also of good will. 16. The one part preacheth Christ of contention and not purely supposing to add afflictions to my bands. 17. But the other of love, knowing that I am set for the defence of the Gospel. 18. What then? yet Christ is preached all manner of ways, whether it be under a pretence, or sincerely, I therein joy: yea and will joy. NOw followeth the amplification of the latter effect and fruit of the Apostles bands, which was the third thing noted in the former part of the Apostles narration, set down in these words, Some preach Christ etc. In which words the Apostle showeth that of those brethren in the Lord which through his constancy in his bands, were emboldened to preach Christ more frankly than before, all of them did not preach Christ with the same mind, nor upon the same motive, nor for the same end, but some with a corrupt mind, moved through envy and strife, and to the end to add more afflictions to the Apostles bands; and others of a good mind, moved through love, and to the end that with the Apostle they might defend the gospel. So that here is set down a distribution of such as preached Christ, according to the diversity of the minds wherewith, of the motives whereupon, and of the ends wherefore they preached Christ. The distribution is this, that some preached Christ sincerely, and others not sincerely, set down ver. 15. The mind wherewith, the motives whereupon, the end wherefore the worse sort preached Christ is set down vers. 15.16. Likewise the mind wherewith, the motives whereupon, & the end wherefore the better sort preached Christ, is set down vers. 15.17. Touching their minds, the better sort preached Christ of good will, and a good mind toward the Apostle, and toward the Gospel; but the worse sort preached Christ not purely, but of a corrupt and bad mind toward the Apostle. Touching their motives, the better sort preached Christ even upon love towards the Apostle, and towards the Gospel; but the worse sort preached Christ upon envy toward the Apostle, and to stir strife and contention in the Church among the brethren. Touching their ends, the better sort preached Christ to help the Apostle in the defence of the gospel, knowing that he was appointed of God for the defence of the gospel; but the worse sort preached Christ to add more affliction to his bands, thinking by the contentions which they raised in the Church, both to grieve him, and to exasperate Nero against him. Thus I resolve the order and meaning of these words. The thing which hence I observe is, the great difference of such as preach Christ in the Church of God. For not to speak of such as set abroach false doctrine in the Church, whereby either the foundation of our faith is either plucked down, or shaken, or the Church is burdened with ●aine traditions and commandments of men, which are not ●fter God: as the Apostle in his day, so we in our day, may ●ee that of those that preach Christ truly and sound for doctrine, some preach Christ as they should, and others otherwise then they should, some may be called good, and others bad preachers of Christ. Which difference of Prea●hers, as than it did, so now it doth come to pass through ●he diversity partly of the minds wherewith they preach, ●artly of the motives which cause them to preach, and part●y of the ends wherefore they do preach. For in some it is ●ery clear, that they preach the glad tidings of your salvation unto you of a very good mind towards God, towards ●ou, and towards the gospel of Christ jesus, only desiring ●nd that from the ground of their hearts, the glory of God, ●●e salvation of your souls, and the growth of the gospel ●f Christ jesus. But in others, it is greatly to be feared, that ●●ey preach Christ of a naughty and bad mind, affecting ●ther their own glory then the glory of God, seeking ra●●er their own things then the things which are jesus christs, hunting after yours rather than you, minding any ●●ing else rather than the growth of the gospel of Christ ●●sus. Again, in some it is very clear, that the motives ●●awing them to preach Christ, is a sincere and holy love ●●th towards you, that they may present you holy and unblameable before God in that day, and in the mean time ●ay rejoice over your faith, love, and holy obedience, and ●●ewise towards the truth, that the truth by them may be ●●owne in all places. But in others it is greatly to be fea●●d, that their coming to preach Christ is upon spiteful ●●uie towards the faithful servants of Christ jesus, maligning the gifts and graces of Gods holy spirit in them, upon contentious humour, casting up and down the firebrands 〈◊〉 schisms, strifes, and debates to set the Church on fire; or ●●on every other inordinate affection, rather than upon ●●e. Again, in some it is very clear, that the end of their coming to preach Christ is to glorify the Lord, to beget children in the faith, to comfort the humbled and afflicted soul, to build up the ruined walls of Zion, and to turn them that belong unto the Lord unto righteousness, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ jesus. But in others it is greatly to be feared, that the end of their coming to preach Christ, is to grieve the soul which the Lord would not have grieved, to cast dung in the faces of their brethren, to add affliction unto them that already are afflicted, and under the name of the Church, to wound the Church even with a deadly wound. I wish indeed even from my very heart root, that all that preach Christ in our Church at this day were of the better sort, and that our day might have this exception from the Apostles day. And I do assure myself that there were never more in our Church, then at this day there are, which preach Christ of a pure and good mind, upon a sincere and holy love towards the Church, and towards the truth, to gain men unto the Church, and to ground men in the truth. Neither do I, or dare I pronounce of any but that he so preacheth Christ. But as I said, it may greatly be feared, that in this our day there are such as do not so preach Christ. For as the Apostle reasoneth, whereas there are among you envying, 1 Cor. 3.3. and strife, and divisions, are ye not carnal, and walk as men? So do I reason touching this point: whereas there are amongst us, such as are ever obscuring the lights of our Church, ever girding at them whose graces ha●● been and are most eminent in the Church, ever crossing and thwarting the things most behoveful for the Church, ever snarling and catching at every advantage they ca● take, ever casting firebrands of schisms and contentions i● the Church, are there not that preach Christ upon enu●● and strife, and not purely, but of purpose to grieve? As I wish there were no such diversity among them that preach Christ, so this diversity for me might have been buried i● silence, if this scripture had not forced me to so much as 〈◊〉 have spoke. The use which I make hereof is, for the Minister and ●●eacher of the gospel, who hence may take good notes, ●hereby he may know whether he be a good minister and ●●eacher of the gospel. The first note whereby he may ●low this is, if he speak the word; for it is not the wise●●me of man, or the traditions of the Church, or the sophi●●ie of the Schools; but it is the word of the everliving ●od that he must speak, if he be a good minister and preacher of the gospel; as it is written, If any man speak, 1 Pet. 4.10 let him ●●eake as the word of God. Whereby is implied, that if he ●●eake not so, he speaketh not as he ought. The second note whereby he may know this, is if he ●●eake the word frankly and boldly, for it is not for the ●●ord his Ambassador to be babish, or bleatish, or for fear 〈◊〉 keep back any part of the Lord his counsel; but as ●●hn unto Herod, so he must speak boldly unto the faces of ●●e greatest, and fear not the face of any man, as it is writ●●n, Cry aloud and spare not, lift up thy voice like a trumpet, Is. 58.1. ●●d show my people their transgression, and to the house of jacob ●●eir sin: whereby he implieth that this is most requisite 〈◊〉 the Lord his Prophet and Minister, that he boldly do the ●●ill of him that hath sent him, whether he be to pluck up, 〈◊〉 to root out, or to destroy, and throw down, or what ●●se soever. The third note whereby he may know this is, if he speak ●●e word boldly, and of a good mind. For it is not enough ●●at he speak the word, and speak it boldly, but if he will approve himself for a good Minister and Preacher of the Gospel, he must also speak out of a good mind towards God to glorify him, towards them that hear him to save ●●em, and towards the truth of Christ jesus to make it ●●owne in all places, as it is written, 1 Tim. 3.9. that they should have ●he mystery of the faith in a pure conscience, or in a sincere ●nd good mind. The fourth note whereby he may know this is, if he speak the word upon a sincere and holy love. For this al●o is requisite, that he preach the word not upon strife and contention to move brawls and stirs in the Church, b●● upon love towards him, who hath commanded to feed 〈◊〉 sheep and his lambs; upon love towards the sheep 〈◊〉 Christ, that they wander not as sheep without a shepherd, and upon love towards the word, that it be not hid as vnde● a bushel, if he be a good Minister and Preacher of the word. The last note whereby he may know this is, if he speak the woe d to the end that God may be glorified, his Church builded, and his Gospel defended If I say, he find these notes in himself, hereby he shall know that he is a good Minister and Preacher of the word. Otherwise if he speak not the word, but the devices of his own brain, or speak the word coldly and fearfully fearing men's persons; or speak the word of a corrupt and naughty mind, or upon an envious and contentious humour, or to grieve the godly, and hinder good things, let him know that he is not a good Minister and Preacher of the word. Let every man therefore that is set apart unto this work, examine himself of these things, and so let him judge of himself, and where be he finds a fault in himself, let him mend that which is amiss. Now if any man shall here except and say; how then? If the case thus stand among the Preachers of the word, that some of them preach Christ even through envy and strife, not of a pure and good mind, but rather to vex the soul of the righteous, then to build the Church of God; how shall we brook to hear such, how shall we love or like such, how shall we take joy or comfort in such? Whereunto, 1. I answer out of the rule of charity, that because we know not who do so preach Christ, therefore we are to presume the best of them whom we hear. The Lord only knoweth the hearts of men, and the purposes and intents of their hearts. Who art thou then that judgest? he standeth or falleth to his own master. 2. I answer out of the Apostle i● this place, that if Christ jesus be truly and sound preached, we are to take great joy and comfort therein, and willingly & gladly to hear them that deliver the truth sound●● with what mind soever, and to what end soever it is, that ●●y do speak the word That is for them to look unto, 〈◊〉 for us to joy in the other. Hence than I observe that, that ●●●ister and preacher of the word is gladly and joyfully to ●●eard that preacheth Christ, and the doctrine of the go●●●l sound and truly, with what mind soever, upon ●●●t motive soever, or to what end soever he preach Christ 〈◊〉 his gospel. To which purpose also, Mat. 23.3. is that of our Saui●●, where he willeth to hearken unto the Scribes and Pha●●es, sitting in Moses seat: whereby he meaneth, that the doctrine which the Scribes and pharisees delivered faithful●●●ut of Moses, was gladly to be received, howsoever in ●●●ir actions and lives, they were justly to be noted. And 〈◊〉 reason is, because the word is the Lords which they ●●●g, with what mind soever they bring it, or how vicious ●●ad soever they be that bring it. And tell, I pray you, ●●ch of you would much look at the mind or affection ●●he messenger towards you, or other qualities in him, ●●ch should bring you a bill signed from the Prince, for ●●e pension or living for you? If he should faithfully deli●● the bill from the Prince unto you, would ye not ioyful●●●eceaue it? How much more gladly then, and joyfully ●●ght ye to receive the word of the Lord, wherein is your 〈◊〉 when it is faithfully delivered from the Prince of Hea●●● and Earth, with whatsoever mind and affection the ●●nister thereof deliver it? If Christ crucified be preached, ●●e holy word of life be truly and sound delivered, this ●●uld so warm our hearts, and glad our souls, that other ●●ngs whatsoever should not greatly trouble us. This then, first, serveth for the confutation of their er●●r, that cut themselves from us, so that they neither will ●●re the word of us, nor communicate in the Sacrament ●●●h us, because of some defects in our Church, because of ●●e blemishes in us. For, I demand, is the word of truth ●●ely taught with us, are the Sacraments rightly admini●●●d with us, do we labour amongst our people with uncorrupt doctrine? Then surely, if there were the same mi●● in them that was in the Apostle, they would so rejoice 〈◊〉 this, that they would brook all things the better for th●● If we be defiled in our minds, or in our lives, every thin● that we touch is likewise defiled. What? to you? Nay, but to us. The word that we preach shall save you, and th● Sacraments which we administer shall profit you, ho● fruitful or unfruitful soever they be unto us. Secondly, this serveth for the reproof of them, that 〈◊〉 cutting themselves from us yet, cannot brook to hear th● word of such of us, as they think have gauled them, an● spoken the word with an hard mind towards them. F●● thus commonly it is said, he is a good Preacher, he deliver good and sound doctrine, he teacheth the word faithfully but in his Sermons I see he saith many things upon a stomach against me, with a mind to gird me, and of p●●pose to note and brand me before all the people, and therefore I cannot brook to hear him, I take no comfort in t●● hearing of him. But Paul was of another mind; for though there were that preached Christ of a bad mind toward him, through envy and strife touching him, and of purpose to add affliction to his bands, yet that Christ was preached, that gladded him, that rejoiced his heart. And 〈◊〉 would it each of us, if we were so singly and sincerely affected towards the gospel, as he was; whatsoever mind th● Preacher carried towards us, yet would we most gladly an● joyfully hear the word at his mouth. It were indeed b●● of all, if they that speak the word, were as in doctrine, 〈◊〉 in life uncorrupt, and that they spoke of a good mind always, and upon love. But if they preach Christ sound and truly, we are not so much to be troubled what their affection, or what their life be. If persecution should come, than we would be glad if we might hear the word preached, and not curiously look with what mind it were delivered. Seeing the word, and the worth and price thereo● is the same, now let us with the Apostle, rejoice and be gla● if Christ be preached, whether it be under a pretence o● sincerely. LECTURE XV. PHILIP. I. Verse 19 For I know that this shall turn to my salvation through your prayer, and by the help of the spirit of jesus Christ. 20. As I fervently look for and hope, that in nothing I shall be ashamed, but that with all confidence as always, so now Christ shall be magnified in my body, whether it be by life or by death. NOw followeth the latter part of the Apostles narration, wherein he tells the Philippians, what success he hoped his bands, and the practices of those brethren which imagined mischief against him, should have. And the sum of it is, that he certainly ●oped and knew that his bands, and all the practices of the ●icked against him should turn to his salvation, and to ●heir good and comfort by his coming again unto them; ●irst then, the Apostle setteth down the proposition or main point for his hope hereafter, in these words, For I know, etc. Secondly, he setteth down the means whereby this shall ●ome to pass, namely, through the prayer of the Philippians, by the help of the spirit of jesus Christ, and according ●o his own faith and hope, in these words, Through your ●rayer, etc. And thirdly, he explicateth what salvation he hopeth for, and assureth himself of by these means; as first, the salvation of his soul, in that by these means he hopeth, ●hat in nothing he shall be ashamed, but that with all confidence Christ shall be magnified in his body, whether it be by life or by death, in these words, That in nothing, etc. And secondly, the salvation, or deliverance of his body out of prison, to their good & comfort, in vers. 25. & 26. For the meaning in general then of these words, it is as if the Apostle had thus said, they by preaching Christ, suppose to add affliction to my bands, that when Nero shall hear that so many preach Christ, and that so much strife is among them; 〈◊〉 as the chief man, and maintainer of that way, may either be forced to desist from preaching of Christ, and so bring a shame on myself, or else may be put to death. But I know that this which they practise against me, shall through your prayer, and by the help of God's spirit, and according to my certain expectation & hope, turn to my salvation, even to the salvation of my soul, because of my confident constancy in the defence of the Gospel, whether it be by life, or by death, and to the salvation and deliverance of my body out of prison, so that neither shall I be put to shame for leaving the defence of the Gospel, nor put to death for standing in the defence of the Gospel. This I take to be the order and meaning of these words in general. Now it wi●● be needful that yet a little more particularly we sift and examine the meaning of them, For I know, etc. These words, ye see, contain in them a reason of something that went before. Before the Apostle had said, 〈◊〉 Christ be preached, whether it be under a pretence, or sincerely, I therein joy, yea, and will joy. Will joy? why? F●● I know that this, etc. I know, how? even by the revelation of the spirit, and by warrant out of the word. What did he know. I know, saith he, that this, this? what? even that this chain wherewith I am bound, and this practice of some brothers in the Lord, to bring me to shame, by leaving the defence o● the gospel, or to bring me to death if I stand in the defence of the Gospel. I know, saith he, that this shall turn to my salvation. Now, what is meant by salvation, all do not agree. Some think, he meaneth thereby his bodily deliverance out of prison, as the word is often used for a bodily deliverance: Act. 7.25. as, where it is said of Moses, That he supposed that be brethren would have understood, that God by his hand would have given them deliverance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here it is said, and ofte● elsewhere. Others think he meaneth the salvation of h●● soul in the day of Christ, as the word is most of all used ●●t, I think the Apostle may be understood to speak of ●●th, whether we consider the opposition between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the matter of the Philippians prayer. For, ●●at was the affliction which they supposed to add unto 〈◊〉 bands? Even this, that he, as the chief, by the threats 〈◊〉 Nero, should be forced to leave the defence of the gospel, ●his shame, and the hazard of his soul; or, if he should ●●nd in the defence of the Gospel, should be delivered vn●● death. Now in opposition to this he saith, that whatsoe●●r they supposed he knoweth, that this, even this their ●●actise against his constancy, or his life, should turn to his salvation, even the salvation of his soul, through his con●●ncie in the defence of the Gospel, so that in nothing he ●ould be ashamed, etc. And likewise, to the salvation and deliverance of his body out of prison, quite otherwise then ●●ey had intended. And again, the Philippians prayer no doubt was for both these, even that he might abide con●●ant, so that in nothing he might be ashamed, and that he ●ight be delivered from the mouth of the Lyon. And for ●hese causes, I understand salvation in this place both of ●oule and body, in such sort as hath been said. I know that ●his shall turn to my salvation. How? by what means? first, through their prayer, praying for his constancy, and deli●arance. Secondly, By the help of the spirit of jesus Christ, which should be given unto his servant to help him every way against all practices. And thirdly, Rom. 8.19. according to his fer●ent desire, for so the word is translated, or according to his ●arnest expectation and hope, whereof he should surely not ●e deceived. I know, saith he, that by these means, this ●hall turn to my salvation. How, to his salvation by these means? that is, in that thus it should come to pass, that in nothing pertaining to the defence of the Gospel he should be ashamed, but that with all confidence and liberty to speak in the defence thereof, as always; so now, where he strengtheneth his hope by his experience, Christ should be magnified and honoured in his body, whether he should live by preaching the gospel, or should die by sealing it with his blood. Whereupon he signifieth his own indifferency to either, life, or death, and the conveniency of his life in respect of them, and then he tells them how this shall turn to his salvation, in the deliverance of his body out of prison. And thus much for the opening of the meaning of these words in particular, which as ye see is somewhat intricate and obscure. Now let us see what notes we may gather hence for our farther use and instruction. The first thing which I note is in the main proposition, in that the Apostle saith, that he knoweth that this casting of him into prison, and this practising against him being in prison, shall turn to his salvation, not only of his body, by deliverance out of prison; but of his soul because of his constancy in the defence of the Gospel. Whence I observe, what fruit the godly may assure themselves shall follow upon their sufferings and wrongs, even their salvation in the day of Christ jesus. For though the Apostle might know this some other way then now the godly can, even by the revelation of the spirit, as no doubt he did know of his deliverance out of prison, yet may the godly thus far go with the Apostle, and say, I know that my sufferings and wrongs shall turn to my salvation in the day of Christ jesus. But how shall they know this, or assure themselves of this? Even because the Holy Ghost hath said, Rom. 8.28. that all things work together for the best unto them that love God. In which place, amongst many other arguments for the comfort of the godly against afflictions and troubles, he useth this drawn from the providence of God, who so wisely ordereth and disposeth all things, that eue● the crosses and afflictions of his children work for the good of his children, even their best good, their salvation. Be it then tribulation, persecution, famine, nakedness, sword, imprisonment, or what cross soever that do press us, we know that all things, even all crosses and calamities work together for the best unto them that love God; so that if we love God, we need not shrink at all these, or any such like, but certainly know that they shall turn to our salvation. More plain it may be to this purpose will be thought ●hat of the Apostle, where he saith, Rom. 8.7. 2 Tim 2.12. that if we suffer with Christ we shall also be glorified with Christ: and again, if we suffer with Christ, we shall also reign with Christ. Where it i● to be noted, that the Apostle saith, this is a sure word, this is a true saying, that if we suffer with him, we shall also reign with him. This then is a promise of the Lord unto his children that love him, that if they suffer with him for his sake, and his Gospels, they shall also reign with him, and be glorified with him. So that either the godly must doubt of the Lord his promises, all which are yea and amen, most certain and sure; or else the godly may assure themselves that their sufferings and their wrongs shall turn to their salvation in the day of Christ jesus. For what better assurance then that which is grounded on the Lords promise? Or what plainer promises can there be, than these of the Apostle in these places, or rather of the Holy Ghost by the Apostle? And therefore the Apostle saith in another place, that ●t is a righteous thing with God to recompense tribulation to them which trouble others, and to them that are troubled, rest, 2 Thess. 1.6.7.10. when the Lord jesus shall show himself from heaven with his mighty Angels, and shall come to be glorified in his Saints. It is a righteous thing with God: righteous indeed for his justice sake, to recompense tribulation to them that trouble others; and righteous for his promise sake, to recompense rest to them that are troubled. Because than God is righteous, and keepeth promise for ever, therefore the godly may assure themselves, that their sufferings and wrongs shall turn to their salvation in the day of Christ jesus. Here then is a notable consolation for all the godly in Christ jesus against all crosses, persecutions, and troubles whatsoever. As Christ was to suffer many things, and so to enter into his kingdom; so the godly in Christ jesus, are through many tribulations to enter into the kingdom of God. But the comfort is, that they shall all turn unto their salvation in the day of Christ jesus, when they shall be for ever in the presence of the throne of God, Apoc. 7.15.16 and serve him day and night in his Temple, when they shall hunger no more, nor thirst any more, nor the sun shall light on them, nor any heat; when he that sitteth on the throne shall dwell among them, 17 and the Lamb which is in the midst of the throne shall govern them, and wipe all tears from their eyes, as the Lamb himself witnesseth touching them that have suffered tribulation, and washed their long robes in the blood of the Lamb. 14. The flesh I know will suggest and say, in the mean while our case is hard, no man with us, every man's hand against us, we hunger and thirst, we are reviled and persecuted, we are cast into prison, and made the talk and wonder of the world, we are driven to many hard shifts, and put to shrewd plunges. But what of all this, when we know that these shall turn to our salvation? Be they what they will, how great they will, how lasting they will, yet they are but light, and but for a moment, in respect of that far most excellent and eternal weight of glory which they cause unto us, as our Apostle witnesseth, where he saith, that our light affliction which is but for a moment, 2 Cor. 4.17. causeth unto us a far most excellent, and an eternal weight of glory. Here is the fruit and consequent of our affliction, glory; our affliction causeth unto us glory: and here is both the smallness and the shortness of our affliction, in comparison of that glory which shall be revealed; be it never so great and heavy, it is but small and light in comparison of that far most excellent glory; be ●t never so long and lasting, it is but for a moment, in comparison of that eternal weight of glory laid up for us in the heavens. Howsoever therefore when we suffer any cross, persecution, or trouble, these things for the time be grievous & unpleasant unto us, as no chastizing for the present seemeth to be joyous but grievous, Heb. 12.1. yet seeing they bring the quiet fruit of righteousness unto them that are thereby exercised, seeing they cause unto us a far most excellent, and an eternal weight of glory; seeing they shall turn to our salvation, let us be of good comfort, whatsoever in this kind doth befall us. And let us, 1. as the Apostle willeth, run with patience the race that is set before us, looking unto jesus the author and finisher of our faith, 2. who for the joy that was set before him endured the ●rosse, and despised the shame, and is set at the right hand of the ●hrone of God. And whatsoever our sufferings be, let it be with us as it was with the Apostle, that with him we may say, as the sufferings of Christ abound in us, 2 Cor. 1.5. so our consolation aboundeth through Christ. Again, here is a good ground and warrant for us against ●hat uncomfortable doctrine of doubting of our salvation. For, if we may assure ourselves that our sufferings and our wrongs shall turn to our salvation, then may we assure ourselves of our salvation. Yea but it will be said, what an argument and reason is this, Paul might, therefore we may? I say, it is a good one, because upon the same ground that he might, we may. Yea, but he might know this by the revelation of the spirit, which now we are not to look for. True: but he might also know this out of the holy scripture, where the Lord hath passed his promise for this, and so we may: & on the same promise whereon he might build his knowledge and assurance, on the same may we, and all the faithful children of God build our knowledge and assurance, the promise being made unto all that love God, and are in Christ jesus. Many doubts indeed we have, and full of distrustfulness we are oftentimes even the best of us: but yet ye see that upon good ground of God's promise, by the example of our Apostle, we may assure ourselves of our salvation, if as the Apostle did, so we do belong unto Christ jesus, at least if we suffer persecution, and trouble for his sake; for so far this place will go, that if we suffer persecution and trouble for Christ his sake, than we may assure ourselves of our salvation, because we may assure ourselves, that our sufferings and troubles shall turn to our salvation. Suffer not yourselves therefore, to be deceived by those uncomfortable teachers of doubting, which teach that not any man, to whom it is not revealed by the spirit in particular, can be sure of his salvation, but only in an uncertain hope. As this place doth show, that such of the godly as suffer persecution and trouble may assure themselves that their troubles shall turn to their salvation, and so consequently may assure themselves of their salvation; so many other places do evidently convince, that so many as are in Christ jesus, may and aught to assure themselves of their salvation. But I have divers times heretofore spoken of this point more at large. Let us now therefore proceed. If any man therefore here ask how and by what means it could come to pass, that this the Apostles imprisonment, and this practising against him in his imprisonment could turn to his salvation, himself in the next words shows the means to be, the Philippians prayer, the help of God's spirit, and his own hearty and earnest expectation and hope, I know etc. through your prayer etc. Of which three, two, namely their prayer, and his hearty expectation and hope were indeed means, but the third, namely the spirit of jesus Christ was the author, which by and according to these means turned his sufferings and wrongs to his salvation. Howbeit in a general signification of means, we may say, that he knew that by and according to these means this that he suffered, & that they practised against him should turn to his salvation. Whence I observe how according to the promise, the sufferings and wrongs of God's children turn to their salvation, namely by the help of God● spirit, through the prayer of the Church, according to the● faith and hope that are troubled and afflicted. For through the prayer of the Church, the spirit of jesus Christ which dwelled in him in all fullness is given unto the godly to help them in their troubles, and he according to their faith and hope in him, if they put their trust in him, helpeth them, & turneth their sufferings and their wrongs unto the best, as it is written, Ps. 145.18. The Lord is near to all that call upon him, to all that call upon him faithfully; the Lord is near in the day of trouble to help, and to turn all to the best: but unto whom is he thus near? Even unto them that call upon him: what to all that call upon him? Nay to all that call upon him in faith and in truth, believing in him, and putting their trust in him. And that unto such he is near to ●uch purpose, even through the prayer of the Saints, and of ●he Church, may appear by the story of Peter's imprisonment, who being in prison, Act. 12.5. and earnest prayer being made of the Church unto God for him, was delivered by an Angel out of prison. Thus the Lord by his spirit worketh for his children through the prayer of the Saints, and according to their faith and hope in him. So that thus we are to resolve, all afflictions and troubles work for the best, and turn unto salvation: but unto whom? and how? unto such as Paul, unto the elect of God, the redeemed of Christ, the sanctified by God's spirit, the members of Christ his Church, by the help of the spirit, through the ministry and prayers of the Church, and according to their faith and hope in Christ jesus. First then here can be no hope, nor shall be any help unto such as either are out of the Church, or are in the Church, but not of the Church. For albeit such may have sufferings and wrongs, yet shall they not turn to their salvation. Neither can they turn unto salvation, because they are not for Christ his sake or the Gospels, to which kind only the promise is made. Nay unto such alients from the covenant of promise, their troubles in this life are but the beginnings of that fearful judgement which in flaming fire is reserved for them against that great day. Secondly, hence we learn that even unto the godly in Christ jesus, their sufferings and wrongs turn to their salvation, not for any their merits, or through the virtue of their sufferings, but through the prayers of the Saints etc. If we think upon merit, we may well think that our Apostle might as well have stood upon merit, as the best that live could: nay in sufferings and wrongs he was more abundant than the best that lives is, as that place to the Corinthians showeth. Yet he stands not upon them, but that his troubles turn to his salvation, 2 Cor 11. he imputes it to the prayer of the Church, & to the help of God's spirit, according to the faith and hope which God had wrought in him by his spirit, and by his example teacheth us so to do. Nay, he utterly disclaimeth all merit of salvation by affliction, and by his example teacheth us so to do, where he saith, I count that the afflictions of this present time are not worthy of the glory which shall be showed unto us. Rom. 8.18. Whence it is plain, that because there is no proportion between the sufferings of this life, and the reward of eternal glory, Therefore the sufferings of this life, do not merit the reward of eternal glory. Whatsoever therefore any merit-monger shall tell you, touching the merit of our sufferings, trust it not. For it is not for our merits by them that they turn to our salvation, but through your prayer, and by the help of the spirit of jesus Christ. Now, to speak somewhat more in particular of the means. First, I note, that the Apostle saith, that he knoweth that this shall turn to his salvation, through the Philippians prayer. Whence I observe the power and efficacy of the prayers of the Church, powered out for the afflicted members of Christ jesus, which is, that through the prayers of the Church their troubles turn to their salvation. The prayer of a righteous man, jam. 5.16. saith james, availeth much, if it be fervent. Here is a condition requisite in prayer, if it be powerful with GOD, that it be fervent, and proceed from an holy zeal: and being such, it availeth much, and hath great power with the Lord, as to save the sick, to stay, or to bring rain, etc. as it is in that place. joh. 15.7. Now, if the prayer of one righteous man be of such power with the Lord, how much more the prayer of the Church? 16.23. Again, If ye abide in me, saith our Saviour, and my words abide in you, ask what ye will, and it shall be done unto you. Mat. 21 22. And again, Whatsoever ye shall ask the father in my name, he will give it you. And again, Whatsoever ye shall ask in prayer, if ye believe, ye shall receive it. From all which places I note, that the prayers which shall have power with God; first, they must be the prayers of the righteous, of them that are engrafted into Christ, of them in whom the word of Christ dwelleth. And secondly, they must be fer●ent, they must be made in Christ his name, they must be ●ade in faith: and then we being such, and our prayers ●eing such, whatsoever we shall ask, be it for ourselves, or ●e it for others, we shall receive it. And if the prayers of e●ery such shall have such power with God, much more shall ●he prayers of the Church have such power with God. And ●herefore, ye see how often the Apostle requesteth the prai●rs of the Church for him, as Ephes. 6.18. Colossi. 4.3. ●. Thes. 3.1. And in his Epistle to Philemon, there he pro●esseth as here he doth, that he trusteth through their prayers to be given unto them by deliverance out of his bands, ●herein commending himself to their prayers. A good lesson for us, to stir us up unto public and private prayer, both for ourselves, and for others, seeing they are so powerful with God, as to bring his blessings and graces both upon ourselves, and upon others. And this lesson is as needful as it is good, especially in this our day, wherein there is such neglect both of public and private prayer unto the Lord. Private prayer so rare, that if it be used by any, it is noted by many, and they strait way censured, as thinking themselves more holy than other men. And public prayer so little regarded by some, that very seldom they are present with the congregation in public prayer. I cannot stand of it. Only, I say, he that neglecteth the means unto grace, he shall never find grace. Secondly, hence I observe a duty of the Church in public prayer, which is, to pray for the afflicted members of Christ Iesu●: for the Apostle in saying, that he knew that this should turn to his salvation through their prayers, therein stirreth them to pray for him. And see the points wherein the Church is to commend them in their prayers unto God. As first, that the Lord may turn their affliction and trouble to their salvation. Secondly, that he will help them by his holy spirit in every needful time of trouble. Thirdly, that they may so stand in the defence of the truth of Christ jesus, that in nothing they may be ashamed. Fourthly, that the Lord will strentghen them with strong faith and hope in him. Fiftly, that Christ may be glorified in their body, whether it be by life, or death. Thus the Church should pray, and thus the afflicted should desire the Church to pray. LECTURE XVI. PHILIP. I. Verse 19 And by the help of the holy spirit of jesus Christ. 20. As I fervently look for and hope, that in nothing I shall be ashamed, but that with all confidence, as always, so now Christ shall be magnified in my body, whether it be by life, or by death. ONe thing hence I observe, which is, that not for our prayers, or for the prayers of the Church for us, but through our prayers, and through the prayers of the Church for us, the Lord giveth his grace unto us. And therefore the Apostle saith, Verse 22. I know that this shall turn to my salvation, through your prayers, not for your prayer. And to Philemon, I trust through your prayers I shall be given unto you: Neither do we ever read that for our prayers, as for the merit and worth of them, any grace is given unto any. Neither do I build this note upon this ground as if because it is said through, therefore it cannot be for our prasyers'. For, I know that we are saved through jesus Christ, and yet for jesus Christ, even for his merits sake, so that the phrase barely considered cannot infer the note; but hereon it is builded, that it is so said through, that neither ever it is, nor can be said, that for our prayers any grace 〈◊〉 given unto us. For not for our prayers sake, not for the ●erit and worth of our prayers doth the Lord hear us, and ●rant us our requests, but for the promise sake which of his twne free grace he hath made unto our prayers. He hath ●assed his promise, Mat 21.22 that whatsoever we shall ask in prayer in ●is name, if we believe, we shall receive it: and he hath bidden ●s ask, and we shall receive, seek and we shall find, Mat. 7.7. knock and ●e shall be opened unto us. Because then he hath promised grace unto our prayers, he is entreated for grace through our prayers. Ask and have, first ask and then have, and ●he better beggars the greater getters. For it is not with the Lord as with us: we say a great beggar would have a good ●ay saier, and unto whom but even now we have given, we love not that they should by and by come again and beg of us. But I say it is not so with the Lord, but of the greatest beggar he is most entreated, and the oftener we come a begging to him, the more welcome we are unto him: for he loves to be entreated, and being entreated he promiseth to give, and so through our prayers he gives, even for his promise sake, but not for our prayers sake; for they when they are best are so full of imperfections, that they merit nothing but to be rejected. Seldom but we are troubled with wandering by-thoughts, often we pray for things, and against things without submitting of our wills unto the Lords will; often we pray not in faith towards God; often not in love towards our brethren, often coldly, often hypocritically, and when not so, but that our prayers might justly be turned into sin unto us? Causes therefore they are not, for which the Lord bestoweth any graces upon us, but means only through which we receive graces needful for us for the promise sake made in Christ jesus. far be it therefore from us to stand upon the merit of our prayers, as if for our prayers sake we deserved any grace to be bestowed upon us. Let us as we ought power out fervent prayers unto the Lord in faith, and in Christ his name, and assure we ourselves we shall be heard. But withal let us know that it is for his promise sake made unto our prayers, and for his Christ his sake which offereth up our prayers whatsoever be our state and place let us not slack this service, neither let us presume upon any merit by this service If we lift up pure hands unto the Lord in his Temple, in our houses, or in our chambers he will hear us, & though not for our prayers, yet through our prayers he will be entreated of us. Let it be enough for us that he will hear us, and let this most of all glad us that for his Christ his sake, and for his promise sake he will hear us. And let this suffice to be spoken touching the first means in particular, that through our prayers, and the prayers of the Church for us, all things work together for the best, unto so many of us a● love God, and are in Christ jesus. The next means whereof the Apostle speaketh, is the help of the spirit of Christ jesus, whereby he saith, he knew that this should turn unto his salvation: I know etc. Where the spirit is called the spirit of jesus Christ, as because of his proceeding from the Son, so because of his dwelling in him in all fullness, as also because Christ sendeth him into our hearts, and by him worketh his will in us. And thus also, and for these causes I take it, he is called in the Epistle to the Romans, Rom. 8.9. and the spirit of the Son in the Epistle to the Galathians. But to omit many things which might here be noted upon this occasion, Gal. 4.6. that the spirit is called the spirit of Christ jesus, because they are not things specially here intended by the spirit, the principal thing to be noted is, that the Apostle saith, that he knew that this which he suffered by his bands, and by the practices of the wicked should turn to his salvation, by the help of God's spirit, by whom the Father and the Son work in us, and for us. Whence I observe, the true cause indeed whereby the sufferings and the wrongs of God's children turn to their salvation, and that is, by the help of the spirit of jesus Christ. The Lord by his spirit helpeth them, and turneth their heaviness into joy, and their sufferings into the quiet fruit of righteousness in the heavenly places. Thou Lord, saith the Prophet, hast brought my soul out of the grave, Psal 30.3.11. thou hast kept my life from ●●em that go down to the pit: thou hast turned my heaviness ●●to joy, and thou hast loosed my sackcloth, and girded me with ●●adnes. Where the Prophet showeth, that it is the Lord ●hat helpeth us and delivereth us when troubles compass 〈◊〉 about; that it is the Lord that lifts us up from the gates ●f death, and putteth an end unto all our troubles; that it 〈◊〉 the Lord that wipeth all tears from our eyes, and turneth ●ur heaviness into joy. And so Peter, Act. 12.17. being delivered out ●f prison through the prayers of the Church, professed that ●he Lord had brought him out of prison. Through their prayers he was delivered, but it was the Lord that delivered ●im; their prayers were the means, but the Lord was the author of his deliverance. Again, Behold, saith our bles●ed Saviour, it shall come to pass, Apoc. 2.10. that the devil shall cast some ●f you into prison that ye may be tried, and ye shall have tribulation ten days; be thou faithful unto the death, and I will give ●hee the crown of life. Which words were spoken immediately to the Church of Smyrna, but so that they serve also ●or our use. Wherein, the godly are both warned of persecution and affliction which they are to look for in this ●ife, and persuaded likewise by sundry motives not to ●eare them. Behold it shall come to pass, that some of you ●hall be cast into prison: here is the advertisement of such afflictions as they are to suffer. But the exhortation is, fear ●one of those things which ye shall suffer. And the motives to persuade us not to fear them, follow. As first, who is the contriver of all the persecutions and troubles which we suffer? Even the devil, the Devil shall cast you into prison. He always kindles the fires of persecutions against the Church; as also it is said in another place, Apoc. 12.15 that he casts out of his mouth water after the woman, like unto a flood. He blows the bellows unto all the practices of the wicked. Secondly, what is the end wherefore we suffer affliction and trouble? not for any harm unto us, but that we may be tried, That the trial of our faith being much more precious than gold that perisheth, though it be tried with fire, may be found to our praise, 1 Pet. 1.7. and honour, and glory, at the appearing of jesus Christ, as the Apostle Peter speaketh. Thirdly, what is the durance of our afflictions? We shall have tribulation ten days, a while, a short while, an evening doth heaviness last, and then joy cometh in the morning: 2 Cor. 4.17. as also the Apostle saith, that our afflictions are but light, and but for a moment in comparison of that far most excellent, and eternal weight of glory which shall be showed unto us. Lastly, what is the reward of our afflictions? The reward which our blessed Saviour in mercy promiseth is this, that he will give unto us the crown● of life. jam. 1.12. As also james saith, Blessed is the man that endureth tentation: for when he is tried, he shall deceive the crown of life, which the Lord hath promised to all that love him. Whatsoever then our afflictions be, they turn ye see to our salvation, by the help of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked, and delivereth us: and sometimes he suffereth them that hate us, to have their wills over us, but suffereth us not to be tempted above that we able, but giveth the issue with tentation, that we may be able to bear it. And always so he provideth, that in the end he turneth our troubles to our salvation. He doth it, even he alone doth it, and none but he can do it. A point wherein we will all of us seem very loath, but to be thoroughly persuaded. For, who is he that will not seem to give full assent unto that truth which hath been delivered, that it is the Lord that helpeth us in our troubles, and that he turneth them to our best? But tell me, I pray you, whence is it that in the day of trouble we faint and droop, and hang down the head? Whence is it that when we are persecuted, reviled, slandered, oppressed, imprisoned, and hated of men, we sink under the burden, and are ready to fall away from the hope of our good profession? Whence is it, that in the days of poverty, sickness, or other adversity, we are oppressed with heaviness, and hardly will be comforted? Is it not for that we have not yet learned this lesson, that all this shall turn to our salvation by the help of God? Yes surely, the taking out of this lesson would rid us of all such passions, when any troubles do assault us. ●●r how could the things cast us down, which we know ●ould turn to our salvation by the help of God? Let us ●●w learn it, and let it teach us to fear none of those ●●ngs which we do, or shall suffer, but seeing by his help 〈◊〉 shall turn to our salvation, let us abide faithful unto the ●●th. Again, let this teach us in the day of our trouble, to lift up ●●r eyes unto the Lord. Let others say, as it is in the Prophet, I will lift up mine eyes unto the hills, Psal. 121.1. from whence cometh 〈◊〉 help. That is, let others look for help from the arm 〈◊〉 flesh; but let us say with the Prophet, Our help standeth 〈◊〉 the name of the Lord, which hath made both Heaven and ●●rth. Let others fly unto other means, and never look ●●to the Lord when troubles do assault them; but let us ●●vse other means, that principally we look unto the Lord, ●●d put our whole trust in him: For by his help, whatso●●er is said or done against us, shall turn to our salvation. ●●d let this be spoken touching the second means in paricular, that by the help of God the sufferings of the godly ●●ll turn to their salvation. The next means whereof the Apostle speaketh, is the ●eanes according to which the Apostle saith: this by the ●●lpe of God, and through the Philippians, should turn to 〈◊〉 salvation, and that is according to his sure hope, As I partily look for, etc. Where, to signify the strongnes and clenesse of his hope, he useth two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. both expressing ●●us much, that his hope was such, that he expected the ●●e thing he hoped for, as they that earnestly looking for a ●●ing, stretch out the head to look for it. Whence I might ●●serue what a hope the hope of the faithful is, namely not undoubtful and uncertain hope, but a strong and sure hope, ●●ereby they do as certainly assure themselves of the thing ●●ey hope for; as they that with stretched necks look for ●●e thing that is by and by to follow. But the observation ●●ence principally to be gathered, whereinto that will follow, this, that according to our hope and faith in him, so doth the Lord (through the prayers of the Saints) turn 〈◊〉 sufferings and our wrongs to our salvation: so that by t●● help of God, and through the prayers of the Saints, 〈◊〉 sufferings turn to our salvation; but so that we certainest hope that by the help of God, through the prayers of t●● Saints, our sufferings shall turn to our salvation. I● 〈◊〉 therefore it is required, that we certainly hope and beli●●● in the promises of the Lord, if the promises of the Lord 〈◊〉 made good unto us. When two blind men came unto o●● blessed Saviour, and prayed him that they might recea●● their sight, Mat. 9.28. he said unto them, Believe ye that I 〈◊〉 able to d● this? 29 and they said, yea, Lord. Then touched he their eyes s●●ing, according to your faith be it unto you. As here faith wa● required in these blind men, that they might receive their sight; so in us all hope is also required, that we be partakers of the Lord his promises. Hath the Lord promised that all crosses and calamities shall work together for the best unto those that love him? And do we hope that the Lord will make good this his promise unto us? According to our hope so shall it be unto us. If we doubt not of th● Lord his promises, but hope certainly in him that hath p●●mised, then may every one of us in all our troubles, sa● with the Apostle, I know that this shall turn to my salvation according to my certain hope. But, if we doubt and distrust the Lord, and say in our hearts, how can it be? I can●● conceive it, doubtless the Lord shall not help us, the pra●ers of the Saints shall not prevail for us, nor shall our sufferings turn to our salvation. And therefore we read, th●● the faithful had always their hope so strong that they built even their prayers thereon; as David, where he saith Let mine uprightness and equity preserve me, Ps. 25.20. for my hope i● 〈◊〉 thee. As if he should have said, according to my hope, th●● thou wilt preserve the just and upright man, so O Lord preserve me. And so very often in the Psalms, the Proph●● desireth performance of the Lord his mercies, according to his hope in him; and therein plainly showeth, that o●● hope must be surely fixed in the Lord, if we will be partakers of his promises. Here then again we are armed against that uncomfortable doctrine of doubting of our salvation. For we are certainly to hope, that according to the promise of the ●oly Ghost our sufferings and wrongs shall turn to our salvation, by the help of God through the prayers of the ●●ints? And are we to know that according to our hope ●●e promise of the Lord touching this thing shall be made ●●od unto us? So here we are taught. How then are we to doubt of our salvation, and not otherwise to know it then uncertainly? Hope say they we may to be saved, but certainly assure ourselves of our salvation we cannot. Is then ●ope any prejudice unto certainty? Doth not the Apostle ●●y, that hope is as an ancre of the soul both sure and steadfast, Heb. 6.19. ●hereby we may lay so sure hold on the promises of God 〈◊〉 Christ jesus, that we may certainly assure ourselves of ●ur salvation? Again, doth not the Apostle say, Rom. 5.4. that hope takes not ashamed, i deceiveth not him that hopeth, because as the child of God hopeth so he findeth? And ●oth not our Apostle here in some sort describe hope, to be ●uen a certain and earnest expectation of that we hope for according whereunto it is certainly done unto us? And notwithstanding all this may we hope, but not be sure to ●e saved? Indeed if our hope were only in uncertain as ●heirs is, than were we to doubt as they do. But our hope ●s certain, being grounded on God's promises, and therefore ●e so hope that we are sure to be saved. Thus than I reason from this point of hope, we may certainly hope to be sa●ed, therefore we may assure ourselves of our salvation. Again, this may teach us not to be secure upon the Lord ●is promises. He promiseth, and he performeth. What ●hen? May we sit us down and say, as he hath promised ●o shall it be done, howsoever matters stand with us. Nay beloved, let us not deceive ourselves. In ourselves there must be such graces as are required of us, or else the promises do not belong unto us, nor shall ever do us any good: yea and either he must give those graces which are required of us, or else we can never have them. As in this place, the promise is that our affliction, if we belong unto Christ, shal● turn to our salvation. But how? according to our fai●● and hope. Either these graces must be in us, or else th●● promise belongeth not to us. And how shall we have th●● graces, unless he which requireth them give them? S● therefore in all things let us build upon the Lord his promises, that we look unto the things required of us to be partakers of the promises. And look what means he hath ordained, for the working of those things in us by his holy spirit, let us in all fear and reverence use those means, and pray unto the Lord to sanctify them. Now to go forward, what was it that the Apostle so hearty looked for and hoped? That is set down 1. negatively. 2. affirmatively. 1. that in nothing he should be ashamed. 2. that with all confidence etc. In which points standeth one part of the salvation, whereunto he knew his sufferings should turn by and according to those means already mentioned. For how should his sufferings turn to his salvation by those means? Thus: he hoped that th●● it should come to pass, that in nothing pertaining to the defence of the Gospel he should be ashamed, but that with all confidence etc. The first thing which here I note is, that the Apostle saith, that he hopeth that in nothing he shall be ashamed, i that shame shall never befall him for leaving the defence of the Gospel. Whence I observe, both that it is a shame to leave the defence of the Gospel, and that a godly care in this behalf is needful in every Christian, that this shame may never befall him. Which care, and regard of which shame how little it is reckoned of in these our days, doth too too much appear by the number of shameless Apostates and back sliders, which hearkening unto the serpent eat of the forbidden fruit; which opening their ears to that enchanting whore, drink themselves drunk with the cup of her fornications and forsake the truth of Christ jesus. But let us hearken to the Apostle, Heb. 10.23. and let us hold fast the profession of our hope. Do we hope in jesus Christ? Do we hope that in nothing touching the profession of the truth of Christ ●esus we shall be ashamed? Let us hold fast this hope, and ●et us pray, that this hope may continually be confirmed in ●s, and that according to this hope we may stand fast until ●he day of Christ jesus. The second thing which I note is, that the Apostle saith, ●hat he hopeth, that with all confidence and liberty to speak in the defence of the Gospel, Christ shall be magnified and honoured in his body, whether it be by life, that he ●iue and preach the Gospel; or by death, that he be put to ●eath, and seal the Gospel with his blood. Whence I observe another godly care needful in every Christian, which ●s that God may be glorified in him whether he live, or die. Glorify God, saith the Apostle, in your body, and in your spirit, 1 Cor. 6.20. ●or they are Gods. Where the Apostle by way of exhortation commendeth this duty unto every one of us, that we glorify God both in our bodies, and in our spirits, by conforming our whole man in all obedience unto his will. And why? for both our bodies and our spirits they are Gods, and ●hey are bought for a price by him that hath died for both, ●hat we should not henceforth in either live unto ourselves, but in both unto his glory, which died for us, and ●ose again. And let this be enough to warn us to beware of dishonouring God in our bodies, or in our souls, either by shrinking from a good profession, or by giving our members weapons of unrighteousness, unto any kind of sin to serve ●t in the lusts thereof. Neither let us be so besotted, as to ●hinke that we are not as well to be sanctified in our bodies, ●s in our souls; or that God is not as well to be glorified in our bodies, as in our souls, but let us know that we are to be sanctified throughout, in our spirit, & soul, and body: & that God is to be glorified in our whole spirit, and soul, and body. Let this therefore be our care, that God at all be not dishonoured by us, but that in our whole man he may be honoured. The last thing which here I note is, how the Apostle was confirmed and strengthened in these his hopes, and that was by his own experience: for he hoped that as always, 〈◊〉 now. Whence I observe how the hope of a Christian is nourished and increased. It is begun and grounded upon God's promises made in Christ jesus, but it is strengthened and increased, by observation of the Lord his goodness toward us in our own experience. So our Apostle also witnesseth, Rom. 5.4. where he saith, that tribulation bringeth forth patience, and patience experience, and experience hope, i experience of the Lord his help in troubles, confirmeth and strengtheneth our hope in the Lord. Ye know the saying of Da●id: The Lord (said he) that delivered me out of the paw● of the Lion, 1 Sam 17.37. and out of the paw of the Bear, he will deliver me out of the hand of this Philistim. This should teach us to observe the mercies of the Lord toward us, and not to suffer them to slip out of our mind; and thus to reason with ourselves, as always the Lord hath been good to us, so now he will. LECTURE XVII. Verse 21. For Christ is to me both in life and in death advantage. NOw then, that the Apostle had signified his hope that Christ should be magnified in his body, and had added, whether it were by life or by death; implying that it was all one to him, so that Christ were magnified in his body, whether it were by life or by death, he yieldeth a reason thereof saying, For Christ is to me etc. as if he should have said, I hearty look for and hope that Christ shall be magnified in my body, whether it be by life, or by death, and so that Christ be magnified in my body, whether it be by life, or by death, all is one to ●●e, for Christ is to me etc. i whether I live, or die, Christ i●●o me advantage. If I live, and Christ be magnified in my ●ody by preaching the Gospel, and walking in his ways, ●●erein I count I have great gain and advantage; and if I ●ie now in my bands, and Christ be magnified in my body ●y my constancy in the defence of the gospel, and in suffering for the gospels sake, herein also I count I have great ●aine and advantage; so that if Christ be magnified in my ●odie, it is all one to me whether it be by life, or by death; because which so ever fall, Christ and his glory is the thing which I count my vantage and gain. His glory by me is ●y glory, the increase of his kingdom by me is the crown ●f my rejoicing; the honour of his name by me, whether it ●e by my life, or by my death is to me in mine account a ●reat gain. Thus than I resolve the Apostles reason: Christ and his glory is to me of that reckoning and regard, ●hat whether he be glorified in my life, or in my death, I ●ount it a great gain unto me; therefore it is all one to ●e whether he be glorified in my body by my life, or by ●y death. This sense and meaning of these words I follow, both because being a reason of the former words, i●●hus best concludeth them in my judgement; as also because the words themselves in the original may very well ●arie this meaning, if we understand an ellipsis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not unusual. Neither is this meaning of these word vnso●ting with ●he words that follow. For having said, that Christ and his glory was unto him, and in his account, aswell in death as in ●ife, even both in death and in life an advantage and gain; ●pon that occasion by a little digression, he first moveth the doubt whether were better for him to choose, life or death, ●f he should choose the one, vers. 22. and secondly answereth that he knoweth not what to choose, but in this choice ●s in a straight betwixt two: and thirdly setteth down the reasons why the choice is so hard: as 1. in respect of himself it were better for him to choose death, vers. 23. and 2. in respect of them it were better that he chose life, vers. 14. Here is then the straight, whether for his own greater good he were now to choose death, or for their greater good h● were to choose longer life. This I take to be the order and meaning of these words generally, thus far. Now let v● see what observations we may gather hence for our farthe● use and instruction. The first thing then which here I note is, the reason wherefore the Apostle was so indifferent either unto life or death, which so ever God might be glorified by; and it was because whether he lived or died, if by either death or life he might gain glory unto Christ, unto him did accrue vantage enough. Whence I observe, how a Christian becometh indifferent unto either life, or death, and that is thus if Christ be unto him both in life and in death advantage, if he seek no other gain but this that Christ may be glorified in his body, than he is indifferent unto whatsoever it is whereby Christ may be glorified, be it life, or death. This was it that made those three children mentioned in Daniel so indifferent either unto life or death. For when Nabuchadnezzar had called them, and thundered out cruel threatenings against them, if they should not worship the golden image that he had set up, Dan. 3.16.17.18. they said unto him, O Nabuchadnezzar we are not careful to answer thee in this matter. Behold our God whom we serve is able to deliver us from the hot fiery furnace, etc. In which their answer they plainly show, that it was not life or death that they stood upon, but it was the glory of their God. If God should deliver them from death to his farther glory by their life, they were willing to live; and again, if he should deliver them up unto death to his further glory by their death, they were also willing to die. Life and death was indifferent to them by whether soever God would be glorified in them, because the glory of God was all that they sought in life, or in death. The same is to be said of all those godly Martyrs that are dead in the Lord for the testimony of a good conscience, and for the defence of the truth of Christ jesus to the shedding of their blood. They were willing no doubt to have lived, and they ●re willing also to die, even very indifferent unto either 〈◊〉 or death. And how so that they were indifferent unto ●●her? Because if God were glorified in them, whether it ●●re by life, or by death that was comfort enough, joy ●●ough; and gain enough unto them. If they might gain ●rie unto God thereby, came death, or came life, either ●●s welcome unto them. And in so many of gods children, ●here is this indifferency unto either, life or death, thus ●commeth to pass because of the advantage which they ●●ckon upon by God's glory, because as either life or death ●akes for God's glory: so they embrace either; life, if ther●● God may be more glorified; and death, if thereby God ●ay be more glorified. Let this then teach us, even so many of us as feel not in ●●r selves this indifferency unto either, life or death; to ●●oke into the cause why it is that we are not indifferent vn●● either. And surely, if we be not too partially affected towards ourselves, we shall find that it is, because this is the ●ast reckoning with us, that Christ be glorified in our bo●●es. The pleasures and sorrows of life, and the terrors of ●eath, these be the things that so affect us, that we are not ●●different unto either, but so heart set on the one, that we ●●nnot brook to hear of the other. If, as job speaketh, job 21.8.9.10. ●ur seed be established in our sight with us, and our generation ●●fore our eyes: if our houses be peaceable without fear, and the ●●od of God be not upon us, if our bullocks gender and fail not, ●nd our Cow calf, and cast not her calf. If we spend our ●ayes in wealth, and have all things at our desire, then do ●e so dote upon these things, that we say with the fool in ●he Gospel, Soul, Luc. 12.19. thou hast much goods laid up in store for ●any years, live at ease, eat, drink, and take thy pastime. And ●uch a reckoning we make upon the honours, and pleasures, & commodities of this life, that we could be content to live with them ever, but cannot abide to departed from them. Again, ●f the rod of the Lord be upon us, and his countenance ●eeme to be turned away from us, if we be troubled on every side with fightings without, and terrors within, if we b● crossed in our substance and goods, in our wife and children, or in our own bodies, if we be in trouble, sorrow need, sickness or other adversity; if we be tried by mockings and scorn, by bonds and imprisonment; then o●● the other side we are so daunted with those things, that w●● are weary of our lives, and with job in his extremity, we c●● out, job 3.11.12 and say, Why died I not in the birth, or why died I not wh●● I came out of the womb? 6.9.7.15. Why did the knees prevent me, 〈◊〉 why did I suck the breast? O that God would destroy me, th● he would let his hand go and cut me off: my soul chooseth rath●● to be strangled, and to die, then to be in my bones. Yea, and many times like unto Achitophel and judas, we become our own butchers. One sort can hear of nothing but life, and another sort wish nothing but death; very few of us that are indifferently affected to either life, or death, and all because we mind earthly things. The preferments, and pleasures, and commodities of this life, they are our advantage and gain. If our desires be filled with them, than we are nothing indifferent unto death, but all our delight is set o●● life. But if we lack them, and instead thereof have our drink mingled with weeping, then are we nothing indifferent unto life, but all our desire is of death, and would God we were dead, would God we were dead. As for the glory of God, it never comes into our thoughts, neither do we ever make account of life, or of death, as they do make for the glory of the Lord; for if we did, then would we be indifferent unto either, as either should make for the glory of the Lord, and not run upon the one as carnal respects, or terrors of death should move us. Well, now that we know these things, let us think or these things. Let us not set our hearts on life for the love of any earthly thing whatsoever, neither let us wish death for any thing of this life which we want, or for any cross of this life which we suffer; but let us be indifferent unto either, as either may make for the glory of Christ jesus. Let the glory of Christ jesus be all the vantage and gain that we make reckoning upon either in life, or in death, and let it be ●●●h a vantage and gain unto us if he be glorified in us, ●●●t we make no reckoning of it whether it be by our life, ●●y our death, so that he be glorified in us. Let his glory ●our glory, his kingdom our kingdom, and so let life ●eath be welcome unto us; as thereby glory is gained vn●● Christ jesus. Let us set this down with ourselves to glo●●e Christ jesus in our mortal bodies, and let us not care ●●ether it be by life, or by death, and that upon this reckoning, that Christ is unto us in life and death advantage. Now to descend unto the particulars, the second thing ●●ich here I note is that the Apostle saith, that Christ is unto 〈◊〉 in life advantage. Whereby he meaneth, that if he live, ●●d through life glorify God in his body by preaching the ●●spell of Christ jesus, and walking in his ways; even this ●●rifying of Christ in his body by his life is unto him advantage, even such an advantage as that this only he coun●●● his life if he glorify God in this life. Whence I observe, ●●at unto a Christian should be the greatest gain of his 〈◊〉 which he should seek, and whereunto he should bend ●●●selfe in his whole life, and that is the glory of Christ Ie●●● by a faithful walking in the ways of his calling; and by ●●uiding for things honest before the Lord, and before all ●●●n. The glorifying of Christ in his body by living to his ●●●ry, should seem such a gain unto him, as that all other ●●●ngs in his life should seem but loss unto him. Whereupon it is that the Prophets so often remember us that we ●●re created, form, and made for the Lord his glory; Esay 43.7 ●●●t our blessed Saviour exhorteth us saying, Mat. 5.16. Let your light 〈◊〉 shine before men that they may see your good works, & glorify ●●r father which is in heaven: & that our holy Apostle likewise exhorteth us saying, Whether ye eat, or drink, 1 Cor. 10.31 or what●●uer ye do, do all to the glory of God. Which places show plainly thus much, that the thing which we are to seek, ●●d whereunto we are to bend ourselves in our whole life, 〈◊〉 ●he glory of God, even that he may be glorified in our ●ortall bodies. And the reasons are clear: for first the end wherefore we were created and made was, as even now we heard out of the Prophet, the glory of God; that he might show his glory in us, and that we again might glorify him in the land of the living. Secondly, we are not our own, but we are bought for a price, and therefore as the Apostle maketh the argument, 1 Cor. 6.20. we must glorify God, even him whose we are in our bodies, and in our spirits: henceforth we must not live unto ourselves, but unto him and his glory, That died for our sins, and rose again for our justification. God's glory, that must be the bent of our whole life, and the vantage that we must seek while we are at home in the body. Now, if ye ask how we are to glorify God in our life, I answer, by walking faithfully in the ways of our calling, whatsoever our calling be, by keeping our vessels holy unto the Lord, and pure from all filthiness of corruption: by conforming our wills in all obedience unto his will, and by living soberly, and righteously, and godly in this present world. All which our Apostle comprehendeth in a conversation, 1 Pet. 2.12. which becometh the gospel of Christ. And Peter, in an honest conversation, where he saith, Have your conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works (which they shall see) glorify God in the day of visitation. That God may be glorified by us, this is a point which we must look unto. And how may this be? by having our conversation honest, that is, by so walking and living, as before was mentioned. This than should teach us, so to look unto our ways in our whole life, that in nothing the Lord be dishonoured by us. For, if the glory of God should be unto us the greatest gain of our life, while we live herein the body, then should we in all things seek it, and by no means do any thing which may be to the impairing of it. But, do we in our whole life seek the glory of our God, as our greatest gain? Do we in nothing dishonour our God throughout our whole life? If every man should but look how faithfully he walketh in the ways of his calling, the minister, the Lawyer, the Physician, the Soldier, the Tradesman, the Merchant, the Countryman, how careful each of them in their calling are, that God may be glorified by them; if every man shall but look how watchful he is over his own body, that it be not defiled with the corruptions which are in the world through lust, what a conscience he maketh of all his ways, that they be framed in all obedience unto God's will, and how desirous he is to lead a sober, a righteous, and a godly life in this present world; if, I say, every man shall but look into himself, and search, and see how the case standeth with him touching each of these things; each man shall find in himself so many things whereby God is dishonoured, as that I need not to press them to the shame of all that hear them. Beloved, the thing is too lamentable, and too true, if we will confess a truth, that whom in our whole life by all means we should glorify, against him our whole life is a continual rebellion. For what sin is it, whereof if we duly examine ourselves, we may not find ourselves guilty? Look unto the first table. Do we not trust unto uncertain riches, and give much honour to others, which is due unto God alone, and so make other Gods unto ourselves besides him? Do not many in the worship of God use superstitious rites, and will-worships, which God never commanded, and so sin against the second Commandment? Do we not often abuse the name of God in perjuries, in blasphemous oaths, in speaking of him lightly and unreverently, and so take his name in vain? Do we not profane the holy Sabbath many of us with bodily labour on that day, many with riotous banqueting on that day: many with unlawful gaming on that day, and most of us with neglect of such holy duties as on that day were to be performed? Look also unto the second Table. Do we not neglect, nay, contemn our Superiors, and sometimes even make rebellion against them? Do we not often murder the innocent without a cause, if not in his life, yet in his credit and name, and in a cruel spite against him? Do we not often steal from our brethrens, by false weights and measures, by selling naughty wares, by bribes and extortion, by simony and usury, by deceitful and wrongful dealing? Do we not often lie one unto another, and so smother the truth that it can never come to light? Do we not abound with sinful lusts, inordinate affections, ungodly desires, and unruly motions? True it is which the Prophet saith, that by lying, Hos. 4.2. and swearing, and killing, and stealing, and whoring we break out, and blood toucheth blood. Shall I say all in a word, Christ is not to us in life advantage, but rather Christ is unto us in life a loss. His glory we count not our glory, but rather we count all the time lost that is not spent in the things which tend nothing to his glory. I wish my words might justly be reproved. Beloved, it is enough that we have spent the time passed of our life in ungodliness & unrighteousness: it is enough that hitherto we have not glorified God in our mortal bodies, as we ought. Let us hereafter make straight steps unto the Lord, and let us live unto his glory, in whose glory is our life. Let us so make account that we live, if we live to his glory; and whatsoever others count their gain, let us count his glory our greatest gain. The third thing which here I note is, that the Apostle saith, that Christ is unto him in death advantage. Whereby he meaneth, that if he die, and by his constancy in his death bring glory unto Christ, this glorifying of Christ by his death, is unto him in his death an advantage. Whence I observe, what unto a Christian should be the thing whereof he should make reckoning in his death, and that is, that God be glorified by his death; and than if he die (so that in his death God have his glory) welcome death whensoever, and whatsoever, violent, or natural. What saith our blessed Saviour, Luc. 22.50. I must, saith he, be baptised with a baptism, and how am I grieved till it be ended? In which words he showed his great and earnest desire to die for us, that the Gospel might the sooner be preached throughout the world. For, having before signified that his coming was to preach the gospel, which should kindle a fire throughout the world, and this fire was already kindled by the preaching of the gospel, he signified likewise that before his passion the gospel should not be published throughout the world. And therefore, that he desired to die was, that the Gospel might the sooner be preached throughout the world. Hear then, ye see, what it was that the son of God reckoned upon his death, namely, the glory of God by the publishing of the gospel throughout the world. Phil. 2.17. And because he longed after this, he longed after death. What also saith our holy Apostle, Though, saith he, I be offered up upon the sacrifice and service of your faith, I am glad, and rejoice with you all. Where ye see the Apostle saith, that he would rejoice in death as a vantage unto him, if by his death God might have this glory, that their faith thereby might be confirmed. The thing then that he made reckoning of in his death was, that God might be glorified thereby, and so he would rejoice in death. Semblably, we in death should principally look at this, that our death be to the glory of the Lord, that our death be as the death of his Saints, Ps. 116.13. that our death be in the Lord, and then we may rejoice and be glad in it. For as the Prophet saith, Apoc. 14.13 Right dear and precious in the sight of the Lord, is the death of the Saints. And as our Saviour saith, Blessed are the dead that dye in the Lord. Hence than we may learn, why it is that we are many of us so unwilling to die. If persecution arise because of the word, and fire and faggot be the portion for us to drink, it is no need to bid us to fly but we run, and we turn, and turn, and turn again, rather than we will burn. If any sickness seize upon us, by and by we so shrink, and are so afraid of death, that whatsoever physic by the Physician, whatsoever comfort by the Minister be ministered unto us, yet still nothing but death death with us. Every summon of death is so fearful unto us, that if any way we could we would shift it off. And why is all this, but because we count of no vantage in death, because Christ is not unto us advantage in death? we never bethink ourselves, shall God be glorified by my death? shall the Saints hearts be strengthened by my constancy, & my patience in my death? shall the Christian and quiet repose of my soul in the Lord at my death, cause them that behold me to glorify the Lord? But what do we think and say, I shall die, I shall die, I shall go down to the grave, and be no more seen; the terrors of death are upon me, and who shall deliver me? And thus death triumpheth over us, whereas upon the other cogitations, we should triumph over death. 1 Sam. 25.37. Ye know the story of Naball, of whom it is said, that when his wife told him David's words, his heart died within him, and he was like a stone. So is it with many of us, when any summons of death come forth for us, our hearts fail, and die within us, and we are even as stones. And no marvel that fear of death should so work upon us, when in our death there is nothing to comfort us. If our hearts were so set on the glory of the Lord, that we counted that gain enough unto us: if any way we might gain glory unto the Lord by life, or by death, then would we willingly die, whensoever our death might be to God's glory. But, setting apart all care of God's glory by life, or by death, we mind only the pleasures and profits of this life; which have an end in death, and therefore are unwilling to die. In the terrors of death, then will we not fear death? Let me die the death of the righteous, and I will not fear what death can do unto me. Let Christ jesus be glorified by my death, and then let death come in fire, in sword, in famine, in pestilence, in what terrible sort it can come, and I will triumph over death. Let this mind be in every one of us, and so, that by our death God be glorified in us at what time so ever, and in what sort so ever it come, let it be welcome to us. And let this suffice to be observed from these words; whence ye see, first, how we become indifferent unto either death, or life, namely, if Christ be unto us both in life, and in death advantage. Secondly, that the vantage whereof we are to make reckoning in our life is, that Christ jesus may be glorified by our life. And thirdly, that the vantage whereof we are to make reckoning in our death is, that Christ jesus may be glorified by our death. Now, upon this occasion that he had said, that he was very indifferent unto either life or death, because Christ was unto him both in life and in death advantage: the Apostle maketh a little digression, and disputeth the point whether were better for him to choose, life, or death. And first, in this verse he moveth the doubt, and answereth it in these words, And whether, etc. Which words, I know, are diversly read, but the words bearing well this reading, I follow it, as both best opening the Apostles meaning, and best sorting with that which followeth. Now, when he saith, Whether to live in the flesh, ye must understand that to live in the flesh, and to live after the flesh are much different. For to live after the flesh, is to follow the filthy lusts of the flesh and to live in the flesh, is only to live in this frail body The doubt than is, whether to live in the body were profitable for him, and what to choose, life, or death, were best for him? And the answer is, that he knoweth not what to choose, life, or death. Being in his case, in prison, a man would have thought this choice would not have been hard Yet, he being in prison, saw such comfort in death, and such joy in life, that he knew not which rather to choose. And such love did he bear towards the Philippians, that weighing the great comfort which he should have by his death, with the great profit which they should have by his life, he knew not what to choose. Whence I observe, first, the great love which ought to be in the Pastor towards his people, and the great desire which he ought to have of their profit and comfort. Even in case of his greatest comfort, joined with their loss and heaviness, it should much perplex him what to choose; his, or their present comfort. Ye know that of Moses, Exo. 32.32. where he prayed the Lord either to pardon his people their sin, or to raze him out of the book of life. And that of Paul, Rom. 9.3. where he wished himself to be separated from Christ for his brethren, which were his kinsmen according to the flesh. They both knew, the one, that he could not be razed out of the Book of life; and the other, that he could not be separated from Christ, only therein they showed how greatly God's glory in the people's good. And true is that of the Apostle, 1 Cor. 13.5. that Love seeks not her own things, but the things of others. Whence yet I do not infer, that the Pastor for love of his people, should in case of his salvation wish his own utter rection, rather than that his people should not be gained unto Christ. But this, I say, that even in case of his and their salvation for the love of his people, he is to be perplexed how soon to wish his salvation by his dissolution, because howsoever his present comfort should be gained by his present dissolution, yet their salvation should be furthered by his longer continuance in the body. A point which doth not much perplex many Pastors. For too many such there are, as neither caring for their own salvation, nor their peoples, look only to fleece them, but never care what become of them. A point which might be much enlarged, but not so fitly in this place. If the urging of it might concern any here, I beseech them in the fear of God to think further of it with themselves. The second thing which here I observe is this, that if we be at peace with God, and keep faith, and a good conscience, whatsoever our outward state be, we have such comfort and joy on every hand, that neither we desire to die in respect of the griefs of this life, nor to live in respect of any fear of death. The example of our Apostle is proof enough to this purpose. He lay in prison, and of the brethren none assisted him, but all forsook him; and many practised much against his constancy, and against his life; so that his outward state was very hard, and such, that in respect of the griefs of his life, he might have desired death; and again, in respect of the fear of death, he might have desired life. Yet, even than such joy and comfort he found on every side, which way so ever he looked, to life, or death, that he knew not whether of them to choose. And where was the reason? Though his case were hard, yet he was at peace with God, and had faith, and a good conscience. far otherwise it is with many in our day, who see nothing but matter of discontentment and discomfort, both in life, and in death. If either promotion fall not upon them according to their desire, or if crosses fall upon them otherwise then they desire, than they grow malcontented, they care not to live, and yet they joy not in death. Such are they that mind earthly things, but mind not the things of God. Let us seek to be at peace with God, let us trust perfectly in Christ jesus, let us keep a good conscience in all things, and this shall make both life and death comfortable unto us. LECTURE XVIII. PHILIP. I. Verse 21. And whether to live in the flesh were profitable for me, and what to choose, I know not. NOw, upon this occasion that he had said that he was very indifferent unto either, life or death, because Christ was unto him both in life and in death advantage. The Apostle maketh a little digression, and disputeth the point whether were better for him to choose, life, or death. And first in this verse he moveth the doubt, and also answereth it, in these words. And whether, etc. And secondly, he bringeth reasons for either part, first, that in respect of himself it were better for him to choose death, verse 23. Secondly, that in respect of the Philippians, it were better that he chose life, verse 24. So that the strait was hard, whether for his own greater good he were now to choose death, or for their greater good he were to choose longer life. The words where the doubt is moved are diversly read, but they bearing well this reading I follow it, as both best opening the Apostles meaning, and best sorting with that which followeth. The doubt is, whether to live in the flesh, or in the body, were profitable for him: and what to choose, life or death, but was in a wonderful strait between the two. Being in his case, in prison, a man would have thought this choice would not have been hard. Yet, he being in prison, saw such comfort in death, and such joy in life, that he knew not which rather to choose. And again, such a love he did bear towards the Philip. that weighing the great comfort which he should have by his death, with the great profit which they should have by his life; he knew not what to choose, that which should be to his greater comfort, or that which should be to their greater profit. Whence, first, I observe the great love which ought to be in the Pastor towards his people, and the great desire which he ought to have of their profit and comfort. Even in case of his greatest comfort joined with their loss and heaviness, it should much perplex him what to choose, his or their present comfort and good. Exo. 32.32. Ye know that of Moses, where he prayed the Lord either to pardon the people, that had sinned, or to raze him out of the book of life: and that of Paul, Rom 9.3. where he wished himself to be separated from Christ; for his brethren, which were his kinsmen according to the flesh: They both knew, the one, that he could not be razed out of the book of life, and the other, that he could not be separated from Christ: but therein they showed abundantly how greatly they loved their people, and desired their salvation. Neither yet do I here teach that the Pastor for love of his people, should in case of his salvation, wish his own utter rejection, rather than that his people should not be gained unto Christ. But this I say, that even in case of his salvation and theirs, for the love of his people, he should oftentimes be perplexed how soon to wish his salvation by his dissolution: because howsoever his present comfort might be gained by his present dissolution, yet their salvation may be furthered by his longer continuance in the body. A point which doth not overmuch perplex many Pastors in our day: for too many such there are as neither caring for their own salvation, nor for their peoples, look only to fleece them, but never care else what become of them. Which point might be much enlarged, if the place were convenient. If the pressing of it might concern any here, I beseech them in the fear of the Lord to think farther of it with themselves. The second thing which hence I observe is this, that if we be at peace with God, and keep faith and a good conscience, whatsoever our outward state be, we have such comfort and joy on every side, that neither we desire to die in respect of the griefs of this life, nor yet to live in respect of any fear of death. The example of our Apostle is proof enough to this purpose: He lay in prison for the defence of the gospel, wherein none of the brethren assisted him, but all forsook him, and many practised much against his constancy, and against his life; so that his outward state was very hard, and such that in respect of the griefs of his life he might have desired death; and again in respect of the fear of death, he might have desired life. Yet even than which way so ever he looked, to life or death, such joy and comfort he saw in both, as that neither the griefs of life made him to wish death, nor the fear of death made him to wish life. And where was the reason? Though his case many ways were hard, yet was he at peace with God through jesus Christ his Lord; he was strong in the faith of Christ jesus, whom God set forth to be a reconciliation through faith in his blood, and he had the testimony of a good conscience, that in all simplicity and godly pureness he had his conversation in the world. And therefore ne●ther for the grief of life, nor for the fear of death wished he the one, or the other, but as either might make more for God's glory he was indifferent unto either. far otherwise it is with many in our day, who see no thing but matter of discontentment and discomfort both in life and in death: for so it is with many of us, that if either promotion fall not upon us according to our desire; or if crosses fall upon us otherwise then we desire, than we grow male contented, we take no joy in our life, and sometimes we hasten our own death. And again, many of us if any way we be summoned unto death, by sickness, by the sword, by the pestilence, or any other way, we so shrug and shrink for fear of death, that like unto Nabal, if we surmise any danger of death by and by our hearts faint and die within us, 1 Sam. 25.37. and we become like stones. No comfort or contentment a great many of us find either in death, or in life, but what through grief of the one, and fear of the other, we are often out of love with the one, and with the other. And the reason is plain: for it is because we are not at peace with God, nor have the mystery of faith in a good conscience. We feel no comfort in our God through our reconciliation by jesus Christ; we want a sound and a lively faith, whereby we should take hold of the promises of God made in Christ jesus, and a bad conscience so troubles us, that all is disquieted within us. And therefore we find no comfort or contentment in life, or in death, but discomfort and discontentment in both. Will we then find comfort and contentment in both, whatsoever our state outwardly be? Let us labour to be at peace with God let us trust perfectly in Christ jesus, & let us keep a good conscience in all things, and this shall make both life and death comfortable unto us; whatsoever our outward estate be, both life and death shall be comfortable unto us, if we have peace with God, and faith, and a good conscience. And let this suffice to be observed from the doubt which the Apostle moveth, where he professeth that he knows not what to choose, life or death. And why knew he not what to choose, life or death? The reason hereof in the words following is said to be; because on both sides there were such reasons, on the one side to choose life, and on the other side to choose death, that he was in a wonderful strait on both sides. For, saith he, I am greatly in doubt, or I am in a wonderful strait on both sides: on the one side desiring to be loosed from the prison of this body, or to departed out of the earthly house of this tabernacle, for so the word may be taken actively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or passively, and to be with Christ where he sitteth at the right hand of God, which (saith he) is best of all viz: for me: nevertheless on the other side, knowing that for me to abide in the flesh and to live longer in the body, is more needful for you that ye may enjoy the fruit of my ministery. The former reason concerneth himself, and his own good: the latter concerneth the Philippians, and their good: in the former is signified his great desire to remove out of the body, and to dwell with the Lord; in the latter is signified his great desire to abide in the body for their furtherance, and joy of their faith: unto the former his love toward Christ constrained him, unto the latter his love toward them constrained him: for the former it was best for him, for the latter it was most needful for them: and thus between the former and the latter he was so perplexed, that he knew not what to choose, life or death; death for his own present good, or life for their further good. Now the thing which in the former reason I note is, that the Apostle desired even with a great desire to be loosed from the prison of his body, or to departed out of the body, and to be with Christ where he sitteth at the right hand of the throne of God; and that he counted this better for him in respect of himself, then to live in the body. Whence I observe that a Christian in respect of himself is rather to desire to die then to live, to departed out of the body, then to abide in the body. Unto the proof of this point out of this place, add also that other of our Apostle, where to the same purpose, and in the same words almost he saith thus, We love rather to remove out of the body, 2 cor 5.8. and to dwell with the Lord. And that good old Simeon ye know, when once he had seen the Messiah which was promised, than he desired with all his heart to die, saying, Luc 2.29. Lord now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation: as if he should have said, now that I have seen the promised Messiah, the sweet Saviour of the world, now indeed I desire rather to die then to live. Yea but was it not a great fault in job that he desired rather to die then to live, when in the bitterness of his soul he cried and said, Why died I not in my birth? job. 3.11.6 9 7.15 or why died I not when I came out of the womb? O that God would destroy me, that he would let his hand go, and cut me off: my soul chooseth rather to be strangled and to die then to be in my bones. Yes indeed this was a great fault in job thus in impatiency to break out, and to search for death more than for treasures. Neither is any man, be his crosses or troubles never so great, never so many, through impatiency, and because he is weary of his life, to wish rather to die then to live; much less is he with cursed Achitophel, or traitorous judas to become his own butcher, and to cut off his own days: for this were to repine against the highest, and to take our own matters out of Gods into our own hands. A Christian therefore in respect of himself is to desire rather to die then to live, but in no sort through impatiency, or because he is weary of his life. Yea but is not death terrible even unto the godly, and do they not oftentimes so shrink thereat that they are afraid of it? Yes surely, death in itself, and in it own nature is so terrible, that David being in great heaviness and distress by reason of saul's cruelty, expressed it thus saying, Psal. 55.5. The terrors of death are fallen upon me. Whereby he meaneth that he was so afraid of his enemies, as if death had been ready to seize upon him. And surely but for Christ jesus, that he hath seasoned it, and that through him it is but a passage unto a better life, we might all of us, even the best of us well fear death, as the fruit of sin, and as the reward or wages of sin. How then do we say, that a Christian in respect of himself is to desire rather to die then to live? We must understand that a Christian is to desire rather to die then to live: but how? not simply rather to die then to live, but so as Paul did, rather to die, and to be with Christ then to live. He doth not say to die, and to be rid out of the miseries of this life: for so many desire, whose desire is not good, and for whom it were better rather to live in the body then to die; but he saith, to die, and to be with Christ. Are we not then while we live here in the body with Christ, and Christ with us? If we will speak as the scripture usually doth we are not. While we live here in the body we are in Christ by his spirit, and Christ in us by faith, as appeareth by many places of holy scripture; but in the usual phrase of the scripture then principally we are said to be with Christ, when after the separation of the soul from the body we do in soul enjoy the continual presence of Christ in heaven, where he sitteth at the right hand of the throne of God: even as the Apostle witnesseth, where he saith, Whiles we are at home in the body, we are absent from the Lord, 2 Cor. 5.6. not from being in the Lord, but from dwelling with the Lord in the heavenly places. So that first our earthly house of this tabernacle must be destroyed before we can be with Christ where he is as he is man. When then we say that a Christian in respect of himself is to desire rather to die then to live, the meaning is, that he is rather to desire the separation of his soul from his body, and in soul to be with Christ, where he is as man, till he may both in soul and body be there with him for ever, then to live in the body. And the reasons are plain and clear: as first because Christ is the husband, and we the spouse if we belong unto Christ. As than it is better for the spouse to live with her husband then to live apart from her husband, Eph. 5.32. so is it better for us to be loosed and to be with Christ, then to live in the body. secondly, because heaven is our home, and here we are but pilgrims and strangers. As than it is better to be at home then where we are but pilgrims and strangers, Heb. 11.13. so is it better for us to be loosed and to be with Christ, then to live in the body. thirdly, because it is better for the soul to be joined unto Christ, then unto a sinful body: for as David saith of Mesech, and of the tents of Kedar, Woe is me that I am constrained to dwell in Mesech, Psal. 120. ● and to have mine habitation among the tents of Kedar; so may the soul say of the body, woe is me that I am constrained to dwell in this sinful body: better it were for me to be joined unto Christ. 4. Because the body is as a prison of the soul, wherein it wanteth free liberty to do what it would and should. As than it is better to be out of prison, and to live at liberty, so is it better to die, and to be with Christ, than to live in the body. 5. Because in the body we only know in part, believe in part, love in part, live in part, joy in part, and are blessed in part, with all such graces of the spirit; but when we remove out of the body, then that which is in part shall be abolished. As than it is better to know, to love, to live, to joy, etc. perfectly, than only but in part, so is it better to be loosed, and to be with Christ, where all these shall be perfected, than to live in the body, where they are never but in part. Lastly, to pass over the rest in silence, because it is better to be with God than with men, in heaven than in earth, in a state freed from sorrow, sin, and temptation, than in a state subject to them all: Job 14.1. for man that is borne of a woman, is but of short continuance, and full of trouble, as job speaketh, yea his life is as a warfare, 7.1. Matt. 6.34. as the same job speaketh, and as our Saviour speaketh, every day of his life bringeth grief enough with it, neither hath his grief an end till his life have an end. But blessed are the dead that die in the Lord: Ap. 14.13. even so saith the spirit, for they rest from their labours, and their works follow them. They rest from their labours, inasmuch as all tears are wiped from their eyes, no more death, nor sorrow, nor crying, nor pain doth take hold of them: and their works follow them, inasmuch as they are had in remembrance before God, when all other things of our life leave us and forsake us. I spare to enlarge this point further at this time. Ye may easily conceive what might be added. Let this serve for a just reproof of them that are unwilling to die. For come now, and let us reason the case together: What man is there among you, that if he were clothed only with ragged, and torn, and patched, and worn, and bad clothes, would not be willing to be unclothed of them, and to be clothed with better? And what else is this mortal and corruptible body, but as ragged and rotten clothes wherewith we are clothed? Why should we not then be willing to be shifted of those clothes, of this mortal and corruptible body, and to be clothed with our house which is from heaven, even with incorruption and immortality? Again, what man is there among you, that if he were in prison, would not be willing to be set at liberty? or being in a place where he is but a stranger, would not be willing to be at home? And what else is this sinful body, but as a prison of the soul, wherein it is so shut, that it hath no liberty till it return unto him that gave it? Or what else is this world, but as a place wherein we wander as pilgrims, and have no abiding City? Why should we not then be willing to remove out of this prison of the body, and to be received into the glorious liberty of the sons of God? or to lose anchor from this land, wherein we are but strangers, and by death to sail towards heaven, where is our home, and our abiding City? Where should the members joy to be, but with their head? Where should the spouse desire to be, but with her husband? Where should man, whose breath is in his nostrils, delight to be, but with him that is his life, to see him as he is, and to live in his continual presence? Surely whosoever thou art that art unwilling to die, thou dost not yet conceive nor believe the blessed estate of them that die in the Lord; thou hast not yet thoroughly learned this lesson, that Christ is the husband of the Church, that Christ is the life of his body, that in the presence of Christ there is fullness of joy, and life for evermore: for then wouldst thou willingly desire with the Apostle to be loosed, and to be with Christ, which is far the best. If the condition of the children of men, and the condition of beasts, were even as one condition unto them, so that in their death there were indeed no difference, or if after death there remained nothing but a fearful expectation of judgement, than indeed thou hadst some reason to be unwilling to die. But now that Christ by death hath triumphed over death, and made death unto thee (if thou belong unto him) a passage unto life without death, unto joy without sorrow, unto all blessedness without any misery, why shouldest thou be unwilling to die? Nay now a chip for death, nay now most welcome death. And so beloved let it be to every one of us. If we belong unto Christ, there is no cause why we should fear death, and great cause there is why we should embrace death. Let us therefore never fear death, nor be unwilling to die, but whensoever the Lord his will is, let us be willing to be loosed, and to be with Christ, which is best of all. LECTURE XIX. PHILIP. 1. Verse 23. Desiring to be loosed, and to be with Christ, which is best of all. NOw to proceed: Against this which hath been said, it may be objected, that as no man is to put asunder the things which God hath coupled together, as the soul and the body; so no man is to desire that the things which God hath coupled be sundered, and therefore no Christian is to desire to die. Whereunto I answer, that it is true, that no Christian is to desire simply to die, nor to die to this end only, that he may be rid of the miseries of this life, nor to die otherwise than when the Lord his will is: but yet he may desire to die, and to be with Christ, to die to this end that he may be with Christ, to die when the Lord his will is, and when his death may be for his glory. 1 Reg. 19.4 So it is to be understood of Elias, that he desired to die, when he prayed and said, It is enough, O Lord, take my soul, for I am no better than my fathers. And so we say, that a Christian may desire to die when the Lord his will is, not for that death in itself is to be desired, but because he desireth to be with Christ. So that the thing which a Christian desireth simply and in itself, is to be with Christ; neither doth he otherwise desire to be loosed, but that he may be with Christ: and so we say he may desire to be loosed when the Lord his will is. And thus much for this, which is the chief point in these words: whence ye see, that a Christian in respect of himself may desire rather to die than to live. Other things there are which may not unfruitfully be noted in these words, which I will only briefly touch, because they are things not principally intended. The Apostle desireth to be loosed, and to be with Christ: to be loosed, why? that he might be with Christ. Whence I observe, that the death of God's Saints is nothing else but a departure of the soul out of the body unto heaven, where Christ sitteth at the right hand of the Throne of God. He which at the first coupled soul and body together, in death parteth them asunder, and taketh the soul unto himself, to be where he is, till in the resurrection he couple them again together, never after to be parted asunder. Whereof all the godly in Christ jesus at all times have been so thoroughly persuaded, that always in death they have done and do (after the example of Christ jesus) commend their souls ●nto the hands of him that gave them, saying as he did, Father into thine hands I commend my spirit. Luk. 23.46. So we read that that holy Martyr Steven, when he was stoned, called on God, and said, Lord jesus receive my spirit. Act. 7.59. And in death it is the very ordinary prayer of all God's Saints. Wherein they plainly show their thorow-perswasion, that in death their souls are received by the Father of spirits into the heavenly habitations, there to be joined unto Christ jesus. Contra●riwise, the death of the wicked and ungodly of the earth is nothing else but a departure of the soul out of the body unto hell, there to be with the Devil and his Angels. Examples of both we have in the beggar and the rich man; Luk. 16.22 whose deaths, unto the one was the departure of his soul out of his body into heaven, but unto the other the departure of his soul out of his body into hell. Or if the persons of these prove not strongly enough, take for example the death of the two thieves which were hanged with our blessed Saviour on the Cross, unto the one of which jesus said, that that day he should be with him in Paradise, Luk. 23.43. but unto the other that railed on him, his death doubtless was a downfall into hell. Is then the dissolution of God's Saints a passage of the soul out of the body unto heaven, there to be with Christ? far be it then from us, to think that the condition of the children of men, and the condition of beasts, is even as one condition unto them; that when man dieth, he returneth wholly unto the dust, and hath no more fruit of all the travels that he hath taken under the Sun. Thus indeed sensual man following only the judgement of his weak sense, and of his own blind reason, thinketh, and saith, As the one dieth, so dieth the other; man and beast have all one breath, and in death there is no excellency of man above the beast: all go to one place, all to the earth, as all came from the earth. But the spirit of God hath otherwise taught us in his holy word: for doth not the Lord say, that he is the God of Abraham, Matt. 22.32. of Isaac, and of jacob? And doth he not say, that he is not the God of the dead, but of the living? Abraham, Isaac, and jacob, then are not dead, but living. Living? How? In their souls with God. Dead they are in respect of the separation of their souls from their bodies. But forasmuch as the earthly house of their Tabernacle being destroyed, they have a building given of God, that is, an house not made with hands, but eternal in the heavens, 2 Cor. 5.1. as the Apostle witnesseth even of all the Saints of God, therefore they are still living in their souls with God in the heavenly habitations. Howsoever than the bodies of men be mortal, and in death go down unto the dust, whence first they came; yet their souls are immortal, and in death return unto the Father of spirits, whence they came. But what needs more to this purpose then that which here our Apostle saith? In death the sons of men are loosed, that is, their souls are separated from their bodies. Now if the soul were mortal as the body, what needed any losing of the one from the other? Surely both should fall together, and not the one be loosed from the other if the condition of both were one. Even this then, that the souls in death are loosed from the bodies of men showeth that the souls are immortal. Again, in death the Saints of God are loosed that they may be with Christ: After death than they are with Christ, not in body, for that descendeth unto the grave there to rest until the resurrection. In soul then. In death then the souls of God's Saints pass out of the body unto heaven there to be with Christ. And therefore far be it from us to think that in death as of beast, so of man there is utterly an end, and an entire return unto the dust. And yet so we live, a great many of us, as if we made no other reckoning, for do we not a great many of us, pass our dwelling here without fear in chambering and wantonness in gluttony and drunkenness, in strife and envying? Do we not even glut ourselves with sporting and pleasure, and sundry delights of the flesh, and say let us be merry, and take our fills of pleasure while we are here? for when we are gone then all the world is gone with us. Surely, if a man may conjecture by our dissoluteness of life, a great many of us either think that in death there is utterly an end of us, or too little think what remaineth after death. Beloved, we are bought with a price, let us therefore glorify God both in our bodies, and in our spirits. We may not live unto ourselves, nor give our members weapons of unrighteousness unto sin, but we must live unto him that died for us, and rose again; and give our members servants unto righteousness in holiness. Let us so live that in our lives we think of death, and let us know that if we die the death of the Saints, we shall die to live for ever with Christ; but if otherwise; our part shall be in that lake that ever burneth. Again, this may serve for the confutation of that foolish dream of purgatory. The souls of God's Saints they are loosed in death from the body, and being loosed are with Christ: The souls of the wicked they likewise in death are loosed from the body, and being loosed do, as it is said of judas, Act. 5.25. go to their own place, even the place of the damned Where then is Purgatory? They that trouble the Church with this fancy, tell us that of them that die, some are perfect and just men, and they go straight unto heaven, others are desperately wicked, and they go straight down into hell; and others are neither perfectly good, nor thoroughly bad, and for these are Purgatory. But I demand them touching this third sort of men, have they faith, or no? They grant they have, but a weak faith not a perfect faith. If they have faith, if it be a true and lively faith though it be but a weak faith, by it they are saved, and in death received unto glory. joh. 3.15. He that believeth (saith our Saviour Christ) hath eternal life. He that believeth: what? he that hath such a measure of faith, he that hath such a degree of perfection of faith? No, but he that believeth truly though weakly, and imperfectly, he hath eternal life, even living in the body, he hath eternal life in hope, and when he removeth out of the body shall have it in possession; hath it now in the beginning, and then shall have it in a greater fruition. Again, I demand touching this third sort of men, where doth the Apostle ever exempt himself from the number of imperfect men? Phil. 3.12. where doth he ever count himself perfect? Nay in this Epistle he plainly denieth it, and both there, and often elsewhere signifieth his endeavouring and contending after perfection. And yet being loosed he speaketh not of going into Purgatory, but of being with Christ. Thus than we teach, that all that die, die either in the faith of Christ, & so be with Christ; or else die not in the faith of Christ, and so they go to their place with judas. As for any, third place it is a devised dream, and clearly confuted by the Scriptures. The sum of all is, the souls of God's Saints being loosed from the body are with Christ, therefore we are neither to think that when man dieth he wholly returneth to the dust, nor yet that he goeth unto Purgatory. Another thing yet farther here I note, which is that the Apostle desired to be with Christ. Where I observe, that till man be loosed from the earthly house of this Tabernacle, and be in heaven, he is not with Christ. To which purpose also is that of our Apostle, where he saith, 2 Cor. 5.6. that whiles we are at home in the body, we are absent from the Lord: While we live then here in the body, we are absent from the Lord. First then we must remove out of the body before we can be with the Lord: with the Lord I say in corporal presence. For otherwise, touching his spiritual presence, we know that he hath said unto us, I am with you always until the end of the word. But touching his corporal presence he hath said, Math. 28.20 joh. 12.8. the poor always ye have with you, but me ye shall not have always. This then serveth for the confutation of the corporal presence of Christ in the Sacrament of the Lord his supper. A certain truth it is, that Christ is truly and really present in the Sacrament of the Lord his supper, and that so many as come unto that holy supper having on their wedding garment, and having duly examined themselves touching their faith towards God, their repentance for their sins, and their love of God, and of their brethren, do there truly and really eat the body, and drink the blood of Christ jesus. For there spiritually we eat the body, and drink the blood of Christ jesus; there spiritually Christ is given unto us, and taken of us to be one with us, and we with him, spiritually I say, and therefore truly and really. And therefore when we come unto that holy Table, to be made partakers of those great and high mysteries of Christ his blessed death and passion, we must know that the ground is holy whereon we stand, we must know that we are present before the Lord, so that accordingly we must prepare ourselves to the reverend receiving of those holy mysteries, which in this place at this time I add, because it is likely that many here present purpose to morrow to communicate at that holy table. But for Christ his corporal presence in that supper we utterly deny it. And for this time let this one place be enough to prove it. For why should the Apostle desire to be loosed, and to be with Christ if before he were loosed he were with Christ? If he desired to be with him by faith, and by the spirit, so he was with him before he was loosed It was otherwise then that he desired to be with Christ, even to enjoy his corporal presence. If then that he might enjoy his corporal presence, first he must be loosed, than it is clear that while we live here in the body Christ is not corporally present with us, he is not therefore corporally present in the sacrament. I have stayed longer upon these points than I purposed. Let us now proceed unto that which followeth. Nevertheless] Hitherto we have spoken of the Apostles desire in respect of himself, which was to be loosed and to be with Christ, which was the best of all for him. Now followeth his desire in respect of them, which was to abide in the body, which was more needful for them; that by the work of his ministry they might be farther builded up in he faith and truth of Christ jesus. Nevertheless saith he, though it be best of all for me in respect of myself to be loosed, and to be with Christ, yet it is more needful for you that I abide in the body, and live longer, and therefore in respect of you I desire to live longer. And thus I am in a straight on both sides, whether to choose that which is best for me, or that which is more needful for you, in my desires greatly affecting both. 1. Then, in that the Apostle desired to live longer in the body for their sakes, although for himself it had been far the best to have been loosed: hence I observe that our desires are not only to look unto that which is best for ourselves, but unto that which is most for God's glory, and our brethren's good. Had it not been the best for Abraham that Isaac his son should have lived, Gen. 22.10 in whom it was promised that all the nations of the earth should be blessed? No doubt he desired it even from his soul. But when the Lord required him to be offered for a offering, Abraham obeyed, and stretched out his hand to have killed his son. He looked not so much unto his own desires in respect of himself, as unto the glory of the Lord, and therefore addressed himself unto his commandment. So no doubt it was far the best for Moses to have his name still to remain in the book of life. Yet seeing the Lord his fierce wrath hotly kindled against his people, he looked not so much what was best for himself, as what was good for his brethren the children of Israel; Ex. 32.32. and therefore prayed the Lord either to pardon the people that had sinned, or to raze him out of the book that he had written. So tendered he his brethren's good and God's glory, that he preferred that before himself and his own good. So our Apostle in his brethren's case which were his kinsmen according to the flesh, wished himself to be separated from Christ for their sakes. He saw and knew what was best for himself, even that he should abide in the vine whereinto he was engrafted. Yet as a man forgetting, or not regarding that which was best for himself, he looked so much unto the good of his brethren that he broke out and said, Rom. 9.3. I would wish myself separated from Christ for my brethren, that are my kinsmen according to the flesh. And so should it be even with all of us, we should not always look what is best for ourselves, but also what is most meet and needful for God's glory. And though, as we heard before, it were far better for us to be loosed, and to be with Christ in respect of ourselves then live in the body, yet are we also to look what is more needful for God's glory, and if to live in the body be more requisite and needful for God's glory then are we to desire to be in the body. Good for the Church, and good for the commonwealth it would be if men could thus frame their desires, not always to run upon that which is best for themselves, but that which is most for God's glory, and for the good of our brethren. For why is it that in Church, and in Commonweal things are so far amiss as they are. We complain much, and o things were never so bad, never so much amiss in Church, or in Commonweal. And where is the cause? Even within ourselves. Few such parents as was Abraham; few such magistrates as was Moses; few such ministers as was Paul that so bridle their desires, that they prefer God's glory and the public good before their own good. The minister now can see and say, this were more needful for the Church, but this is better for me, more ease for me, more commodious for me, more pleasant unto me, and blame me not if I most respect that which is best for myself; indeed the worst for himself, but the best in his corrupt account. The magistrate likewise now can say this and this indeed were best of all for the common good, nevertheless, this is better for me, and near is my coat, but nearer is my shirt, and I count him a very fool that is not chiefly wise for himself. Parents likewise now can say, to bestow some of my goods and substance thus and thus were most indeed for God's glory, and for the good of many of God's children: nevertheless is more needful for my children, and no man may blame me if they be the dearest unto me, if what I have I keep for them. And thus our desires are carried clean otherwise then were our Apostles. He much desired his own private good, but more the glory of God, and the good of others. We much desire the glory of God, and the good of others, shall I say so? I wish it might be truly said of many more that it is: but be it so, we much desire the glory of God, and the good of others, but more our own private good, more that which we count best for us. If then we will have such things as are amiss in Church and Commonweal amended, Minister, and Magistrate, and all of us must reform our desires. Howsoever this or that were best for the Minister in respect of himself, yet must he look unto that which is more needful for God's glory and the good of his Church, and set his desires upon that. Howsoever this or that were best for the Magistrate in respect of himself, yet must he look unto that which is more needful for God's glory, and the good of the Commonweal, and set his desires upon that. Howsoever this or that might be best of all for us in respect of ourselves; yet, if another thing be more needful for God's glory, and the good of others, we must look unto that, and set our desires on that. Phil. 2.4. Look not every man (saith our Apostle) on his own things, but every man also on the things of other men. Let us, beloved, both Minister and Magistrate, and all of us thus do; and whatsoever is most for God's glory, and for the good of his Church, let us most set our desires on that. LECTURE XX. PHILIP. 1. Verse 24. Nevertheless, to abide in the flesh, is more needful for you. 25. And this I am sure of, that I shall abide, and with you all continue, for the furtherance and joy of your faith. 26. That you may more abundantly rejoice in jesus Christ for me, by my coming to you again. ANother thing yet there is which here is to be noted, and that is that the Apostle saith, that it is more needful for the Philippians that he live longer, then that he be loosed. Whence I observe, that the long life of the faith full Pastor is very needful for the Church, and the blessing of God upon it. A plain proof whereof, we have in the example of jehoida, touching whom it is said, 2 Cron. 24.2.17. That joash did uprightly in the fight of the Lord, all the days of jehoiada the Priest. But after the death of jehoiada came the Princes of judah, and did reverence to the King, and the King harkened unto them, and they left the house of the God of their Fathers, and served groves and idols. What a blessing of the Lord was here upon joash the King of judah, and upon all judah by the life of jehoiada the Priest? So long as he lived, joash did that which was good in the sight of the Lord, and judah walked in the ways of the Lord; but when he was dead, than joash the King, and judah with him, revolted from the true service of the Lord, and fell unto idolatry. And therefore the Lord purposing to visit the iniquities of judah, Psay 3 2. and Jerusalem, upon them threateneth to take away from them the judge, and the Prophet, that is, the Magistrate and the Minister, as if he should have said, that he would root out all civil government, and all ecclesiastical discipline from amongst them, and bring an utter confusion and desolation upon them. Is it then a plague of GOD upon a land, to take away their Prophets, and their Teachers? And is it a visitation of the people's sins upon them? By this than ye see, that the continuance of the Pastor's life among the people, is the blessing of the Lord upon the people; I mean the continuance of the good and faithful Pastor's life. For otherwise, if the Pastor be an idle shepherd, one that despiseth his flock, one that cannot, or will not feed the tender Lambs of Christ jesus, & lead them forth unto green pastures, and unto the soft running waters: then surely it is a great blessing of the Lord to deliver the sheep from such a shepherd, & to cut him off from feeding his people. And therefore the Lord promising in mercy to visit his dispersed flock, speaketh thus unto them by his Prophet, Behold, Ezec. 34.10 I come against the shepherds, and will require my sheep at their hands, and cause them to cease from feeding the sheep, neither shall the shepherds feed themselves any more: for I will deliver my sheep from their mouths, and they shall no more devour them. As then this is a great mercy of the Lord unto the flock of his pasture, when the Pastor is an ill one to deliver them from him, and to cause him to cease from feeding them, whether by death, or how else so ever; so is it a great blessing of the Lord upon them, when they have a good and faithful Pastor and Teacher, to continue his life amongst them, for their further growth and increase in the faith and truth of Christ jesus. This then, beloved, should teach you, how when the Lord blesseth you with a faithful Pastor you should be affected towards him, and that is thus, you should even pray unto the Lord for him to continue his life long amongst you, by whose life ye have such a blessing. Other duties, many towards them on your behalf are commanded, as obedience, where it is said, Obey them that have the oversight of you, and submit yourselves, and love: As where it is said, Heb. 13.17. Know them that labour among you, and are over you in the Lord, 1 Thes. 5.12.13. and admonish you, and have them in singular love for their works sake, and maintenance. As where it is said, Gal. 6.6. Let him that is taught in the word, make him that hath taught him partaker of all his goods. Whereunto ye are also to add this duty towards them, even to pray for the continuance of their life long amongst you. And surely, if either ye consider the blessing which ye have by the enjoying of them, or the loss which ye have when such are taken from you, ye will see that ye have great cause to pray for their abiding in the flesh amongst you. For what, if after such a faithful Pastor should succeed an idle sheep heard, a greedy wolf, an ignorant hireling, a slow-belly, a perverter of the truth, a scandalous man for life, one whose God is his belly, and whose glory is to his shame, as too too often after such light followeth such darkness. How great cause then should ye have to wail and lament, and with jeremy, to say, How is the gold become so dim? While then ye have them, how ought ye to pray for them, that long ye may have them, and enjoy the benenefits of their labours. But how far otherwise do we a great many of us in many places, for so it is with many of us in many places, that if our Pastor be a faithful teacher, one that labours amongst us in the word and doctrine, one that keeps nothing back from us, but faithfully delivers unto us the whole counsel of the Lord; we are so far from praying for the continuance of his life, that by all means we labour to make him weary of his life. If we have such a Pastor as neither can, nor will teach us in the wholesome word of truth, one that will suffer us to go on in our sins, and never awake us out of our dead sleep of security: one that will sow pillows under our elbows, and cry peace, peace, when there is no peace, one that will sort himself unto our manners, and apply himself unto our humours, he is a man fit for us: he is a mild, a soft man, and a good companion, and we wish that he might live for ever with us. But if our Pastor with the Prophets of the Lord, threaten the judgements of the Lord against us for our sins; if with john Baptist he reprove us boldly to our faces, for such crying sins as reign amongst us; if with the blessed Martyr Steven, in the application of his doctrine, he shall come upon us and say, ye stiffnecked & of uncircumcised hearts and ears, ye have always resisted the holy Ghost, as your fathers did so do ye. If with the Apostle he shall rebuke us, and say, O foolish people, who hath bewitched you, that ye should not obey the truth: if he shall lance our sores unto the bottom, that so we may be thoroughly healed, if he shall wound the hairy scalp of him that goeth on in his wickedness, and lay the axe to the root of our sins, him we can by no means endure, he is a contentious man, a seditious man, a schismatical fellow, a troubler of the world; away with such a man, he is not worthy to live upon the earth. Thus the Pastor, from whom it were a mercy of the Lord to deliver us, we love and like: and him, in the continuance of whose live were a blessing of the Lord upon us, we cannot away with. So greatly are we in love with our sins and ignorance, and so little do we love knowledge, and the things that belong unto our peace. But, beloved, I persuade myself better things of a great many of you. As already you do, so continue to have them that labour amongst you in singular love, for their works sake. Let the feet of them that bring you the Gospel of Christ jesus be beautiful unto you. Count the life of your faithful Teachers a blessing of the Lord upon you, and pray ye unto the Lord when ye have such a blessing for the continuance thereof unto you This blessing is as needful for you as the greatest blessing of this life, and therefore rejoice in it, and pray for it as the greatest blessing of your life. And let this suffice to be observed from the reasons which made the Apostle doubt what to choose, whether to live in the body, or to remove out of the body. It followeth. And this am I sure of etc.] In the Apostles narration which began at the 12. verse, first the Apostle told us what success his bands had already had, and then what success he hoped they should have. Touching the success which they should have, we have heard that the Apostle certainly looked for, and hoped that they should turn to the salvation of his soul through his constancy in his bands, whether it were in life, or in death. But what should be the success of his bands touching the salvation and deliverance of his body? The Apostle now tells the Philippians that, namely, he knew certainly that he should live, be delivered out of prison, & be restored to them again. And withal he tells them wherefore God would now deliver him, & have him yet to live longer, which was for these two ends: 1. for their furtherance & joy of their faith, i that by his ministery they might be confirmed in the faith, & thereby have their joy increased: & 2. that they might more abundantly rejoice etc. i that they seeing the mighty power of Christ, in delivering him from the mouth of the lion might more abundantly rejoice in Christ the author of his deliverance, for delivering him, and for bringing him again to them. The first thing which here I note is, that the Apostle saith, that he was sure of this, that he should abide in the flesh, and continue with all the Philippians, yet for some time longer. Whence I observe, that the Apostle in his first imprisonment at Rome was delivered, and restored unto the Churches which before he had planted; which I do the rather gather hence, for that the two words which the Apostle useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. show that he knew so certainly that he should be delivered, as he could not otherwise but by the revelation of the spirit. And in the Epistle to Timothy in plain words he professeth, 2 Tim. 4.17. that he was delivered out of the mouth of the lion, meaning of Nero. And the ecclesiastical stories bear witness, that after his first imprisonment, by the space of ten years or thereabouts he preached the gospel, and then returning to Rome again was slain by Nero, about the 14. year of his reign. Which may serve to encourage the faithful thus far in their troubles, that whatsoever be their troubles, if it be for his glory, the Lord will deliver them. As he did with Paul, so will he do with us: as our farther trial, or present deliverance shall be for his glory so will he try us or deliver us. Let us therefore in troubles be of good courage, and let us assure ourselves of deliverance, if it be for his glory. Only let us, as himself exhorteth, call upon him in the day of our trouble, Psal. 50. and then his promise is, we need no revelation for it, that he will deliver us; always this condition understood, if our deliverance be for his glory. And what else is it that we should desire but that he may be glorified in our bodies, whether it be by life, or death? The second thing which here I note, is the end wherefore he saith he should abide and with them all continue, which was, for their furtherance and joy of their faith, that their faith by his ministery might be furthered, and so their joy in the Holy Ghost increased. Whence I observe wherefore the Christians life in general, and the Ministers life in particular is preserved and continued here on earth, and that is, the Christians life in general is preserved and continued for the glory of the Lord; and the Ministers life in particular for the good of God's church, and of that people over whom they are set. Be of courage Paul, said the Lord unto him, Act. 23.11. for as thou hast testified of me in jerusalem, so must thou bear witness also at Rome: as if he should have said, howsoever the jews practise against thy life in jerusalem, yet fear not, I must yet have farther glory by thy life, as thou hast testified of me in jerusalem, and there brought ●lory unto my name, so shall thy life be preserved and continued to the farther glory of my name by thy testimony of be at Rome. And so is every Christian when he is delivered ●●om any peril of sickness, enemies, or the like to resolve ●ith himself that his life is preserved, and continued for ●he farther glory of his God; and every Minister in particular, that his life is preserved and continued for the farther ●ood of God's church, and for the profit of his people by ●he work of his ministery. The point is clear enough, ●nd needeth not any large confirmation. This may serve first for the instruction of all Christians ●n general, and of the Ministers in particular. Of all Christians in general, to teach even all of us to live unto the Lord, and to the glory of his name, to live to do good. This is the end wherefore our life is preserved and continued here on earth, and this being the end in our whole ●ife, we are ever to be looking unto this end. Of Ministers ●n particular, to teach them to spend willingly their whole strength and their life, in the work of their ministery for the edification of the Church, and the furtherance of their faith, over whom the Lord hath made them overseers. This is the end also wherefore they are preserved from all dangers, and their lives continued unto their people; and this being the end, in their whole life they are ever to be looking to this end. What shall we say then unto such Christians in name as live unto themselves, and unto their pleasures? As would have every body to serve their turn, and care not for others? As desire to live rather to get goods then to do any good? For such there are as so live, as if they were to live unto themselves, and not unto the glory of God; as if the life of others were to be for their good, and their life not for the good of any others; as if they were to scrape as much unto themselves as they could, & not to do any good unto any other. Nay I add further, that such there are as so live, as if in their life they were to serve sin in the lusts thereof, as if they were to live by the spoil, and hurt, and loss o● others; as if they were to fly that which is good, and to do that which is evil. And surely such are here justly reproved, as men never remembering that the continuance of their life should be for God's glory; or rather as men opposing themselves unto every thing that may make for God's glory. What shall we say likewise unto such in the ministery as feed themselves but not the flock; as seek their own and not that which is jesus Christ's; as do more harm by their bad example of life, than they do good by their pains in teaching, as either for idleness, or daintiness, or other like reason, will not put their hand unto the Lord his work to help forward the building of his house, nay as destroy the faith of some which were to be builded up in Christ jesus? Is this the end wherefore they live in the body, wherefore their life is prolonged among their people? Nay surely this also serveth for their just reproof, as men abusing that use which God giveth them of life. But on the other side, it serveth for the great comfort of all them be they Christians in general, or Ministers in particular, whose life serves for the good of the Church. For what greater comfort, if we be Ministers, can we have of our life, then that by our life the Saints hearts be established in the faith, the joy of the faithful be fulfilled, the Church of Christ jesus be builded, the truth of Christ jesus be maintained, the mouth of all gain sayers be stopped, and our people kept a chaste spouse unto the Lord? Or what greater comfort can we have of our life whatsoever we be, then that by our life the Lord be glorified, the good of our brethren procured, and the commonwealth bettered? Surely so may the Minister, and every Christian make account that he liveth if he live unto God and to his brethren's good, and so may he joy in the continuance of his life, i● he look unto the end wherefore it is continued. Whatsoever therefore we be let us remember that we are to live unto him that hath called us out of darkness into light, and in whatsoever peril our life is preserved, let us remember that it is continued for the glory of God, and the good of our brothers. And as we are by our calling, Ministers, or others, ● let us labour that our abode in the flesh, and continuance ● life, may be to the furtherance, and joy, and comfort of ●ur brethren, in every thing that is good. And let this be ●oken touching the end wherefore the life of Christians in ●enerall, and of Ministers in particular, is preserved and continued, viz. for the glory of God, and the good of his Church. Which as it serveth for the instruction of all, to ●each us ever to look unto the end wherefore our life is continued upon earth; so for the reproof of such as whose ●●fe doth no good, and for the comfort of such, whose life ●rues for the good of the Church. Now followeth the other end wherefore the Apostle ●ith he should abide, and with them all continue, viz. that ●hey seeing the mighty power of Christ jesus, in delivering ●im from the mouth of the Lion, from the cruelty of Nero, ●ight more abundantly rejoice in him, in whom already ●hey d●d rejoice, for saving him from death, and bringing ●im again unto them. Whence first I do observe, the great rejoicing which ought to be in the people for their Pastor's deliverance out of peril, and for the continuance of his life ●mongst them: their joy should even abound in Christ Ie●us, as in his great blessing and mercy upon them. So we ●eade, that when Peter was delivered out of prison by an Angel, there was great joy among the Christians which were assembled in the house of Mary, john Mark his mother, Act. 12.12. insomuch that it is said of the maid that came to the door, when Peter knocked at the entry door, 14. that she opened not the entry door for gladness, as one so surprised with joy, that ●he could not rest till she had told it: and when the door was opened, and the rest saw, it is said of them, 16 that they were astonished, partly through wondering at, and partly through rejoicing for his deliverance. And so should they that are taught in the word, abundantly rejoice when their Teacher is freed from trouble or danger, and his life or liberty is continued unto them: for whether it be life, or liberty that is granted unto him, it is for their sakes, o●● whom the Lord hath made him overseer; and there●●●● they are to honour him, and to rejoice for him, as p●●●ued for them, and the furtherance of their faith. Such then as grieve at the life or liberty of their faithful Pastors, such as practise what possibly they can against the life and liberty of their godly Teachers, such as wash and watch every advantage against them, to get their mouths stopped, or deprived of their ministery; such as rejoice in their trouble, imprisonment, or banishment, let such, I say, and all such like, look unto it, whether they belong to the sheepfold of Christ jesus. Luk. 10.16. He that heareth you, beareth a●, saith our Saviour Christ; and he that despiseth you, des●●● me. To refuse then to hear the Ministers of jesus Christ is much, because it is to refuse to hear jesus Christ: likewise to despise the Ministers of jesus Christ, is very much, because it is to despise jesus Christ: but what then is it ●o practise mischief against the Ministers of jesus Christ, 〈◊〉 rejoice in the loss of their life or liberty, and to band men selves against them? Surely this is plainly to bewray themselves not to belong to Christ jesus. As for us, if we will know that we belong unto Christ jesus, let us rejoice in the life and liberty of our faithful Teachers. The life and liberty of God's faithful Minister, cause joy in the hearts of them that belong unto the Lo●●. Let us therefore by this token discern what we are, good or bad Gospelers. The second thing which hence I observe, is the effect which the examples of the power and goodness of Christ jesus in the deliverance of his Saints out of their troubles, aught to work in us: such examples should confirm us daily more and more in that rejoicing which we have 〈◊〉 Christ jesus. For when we plainly see as in a spectacle before our eyes, by the deliverance of his Saints out of their troubles, that our King and our Saviour beholdeth us from his holy heavens, looks upon our sufferings & our wrongs, takes our matters into his own hands, avengeth us of o● enemies, and delivers us out of the will of them that hate 〈◊〉 this should add much unto that rejoicing which before ●ee had, and cause us far more abundantly to rejoice in ●hrist jesus, because thus we see that which before we believed, that our King liveth, and reigneth, and hath all ●●wer given unto him both in heaven and in earth. But how little such examples work with us, doth appear by our little rejoicing in Christ jesus. All our reioy●ng is in the vanities, and pleasures, and fooleries of this ●●e; neither do we ever vouchsafe to consider the power ●●d the mercy which the Lord showeth in his Saints. And ●●erefore we rejoice not as we should, but as we should ●ot. O let us consider the great things which our jesus hath ●one, and still doth for us. Let us not be so negligent as to ●asse over, or to forget the things wherein he showeth his ●ower and his mercy towards his Saints, but let us religiously regard and remember them, that so we may have our rejoicing in Christ jesus. LECTURE XXI. PHILIP. 1. Verse 27. Only let your conversation be as it becometh the Gospel of Christ, that whether I come and see you, or else be absent, I may hear of your matters that ye continue in one spirit, and in one mind, fight together through the faith of the Gospel. Hitherto we have heard the Apostle his Exordium, and his Narration: Now that which followeth, both in this chapter, and in the rest of this Epistle, is for the most part matter of exhortation. A little in the third chapter he furnisheth them with matter of doctrine against certain false Teachers, which were crept in amongst them. But because they were well grounde●● the truth by his ministery and Apostleship, the spe●● thing wherein the rest of this Epistle is spent, is exhorta●●● unto a Christian life. In this remainder of this chapter, 〈◊〉 the Apostle setteth down that general exhortation vn●● Christian life, which is indeed the great and main exhortation, whereof all the rest are but branches: and secondly 〈◊〉 insisteth particularly in some of those things wherein th● life whereunto he exhorteth consisteth. His general exhortation, is generally unto such a life and conversation amongst men, as becometh the Gospel of Christ, that i●, conformed unto the doctrine of the Gospel of Christ, that profession and conversation may go hand in hand together, in these words, Only let your conversation be, etc. The particulars wherein such a life consisteth, and which here a● mentioned, are three: The first, constancy in holding and defending the truth of Christ, by the power of the spirit signified in these words, that ye stand in one spirit, that is, 〈◊〉 one truth of the Gospel by one spirit. The second is unanimity and agreement to stand and fight together for th● truth, through the faith of the Gospel, signified in the●● words, and in one mind fight together, etc. And the thi●● is patience in sufferings and wrongs by adversaries, signified by way of dehortation, in these words, And in nothing fear, etc. Where these three are, there the life is in a good degree such as becometh the Gospel of Christ. That which i● inserted in these words, that whether I come, etc. is to persuade them unto such a life, without all respect of his coming again unto them, that whether he come and see them, or be absent and hear of them, their life be such a● becometh the Gospel of Christ. In that which followeth are set down motives to persuade the exhortation, especially patience in sufferings and wrongs, whereof hereafter. Thus much for the general order and meaning of those words. Now for the further and more particular opening of the meaning of these words, this that the Apostle in the beginning of his exhortation saith, Only let your conversation, etc. it may either be referred unto that whereof the Apostle spoke immediately before, and so have this meaning, I say I shall abide and continue yet with you, for your furtherance, and joy, and rejoicing for me: yet whatsoever become of me, only look ye to your conversation, that it be such as becometh the Gospel of Christ: Or else it may be referred unto all that went before, and so have this meaning; God hath done great things for you, he hath caused his Gospel to be preached unto you, and brought you unto the fellowship of the Gospel: he hath begun a good work in you, and it is not to be doubted but that he will perform it until the day of Christ: he hath made you to abound in love, in knowledge, and in all judgement: he hath turned my bands to the furthering of the Gospel for your comfort, and he hath appointed to deliver me out of bands, and to restore me again unto you, for the furtherance and joy of your faith, and that ye may the more abundantly rejoice in jesus Christ for me. Only be not ye wanting unto that which becometh you, but let your conversation be such as becometh the Gospel of Christ. Unto whethersoever it be referred, ye see what the meaning is. Now where it is said in the words following, Let your conversation be, the word used in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. implieth that they were Citizens of a City which is above, and enforceth this construction; Only ye, as Citizens of an heavenly jerusalem, carry yourselves, how? as it becometh the Gospel of Christ, that is, so that your life be framed after the doctrine of the Gospel, and be answerable to your profession. But what? Would it serve to make a show of such a conversation for a time, because he was to come again unto them, that when he came unto them, all might be well, howsoever their hypocrisy afterwards broke out? No, in no sort: and therefore the Apostle saith, Let your conversation be as it becometh the Gospel of Christ. What? because I am to come again unto you, that ye may deceive me only by an hypocritical show? Nay, but that whether I come and see you, or be absent and only hear of you, I may hear and see that in sincerity and truth which I desire. Yea but how should they order their conversation so, that it might be such as became the Gospel of Christ? Namely if they ordered it so, that if he came he might see, and if he were absent he might hear, 1. that they continued, or stoodfast, for so the word signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto good soldiers which yield no ground, but keep their standing, that, I say, they stood fast in one spirit, that is, that they abode constant in one truth of Christ by one spirit whereinto they had all drunk. 2. That with joint minds and one accord amongst themselves, they fought together for the truth of Christ against the adversaries of the Gospel, not with carnal weapons, but with the faith of the Gospel, with the shield of faith to quench all the fiery darts of the wicked, which here he calleth the faith of the Gospel, because it cometh by the hearing of the Gospel preached. And 3. that in nothing they feared their adversaries, but courageously encountered them, and patiently endured all wrongs offered by them. If the Apostle might hear that thus they stood constant in the truth, not cast down by their adversaries, that thus with one accord they fought together, and threw down their adversaries, that thus courageously they encountered their adversaries in nothing fearing them, this might in part show that their conversation were such as became the Gospel of Christ. This I take to be the true meaning of these words thus far. Now, let us see what observations we may gather hence for our farther, use and instruction. The first thing which here I note, is the Apostles exhortation unto the Philippians in general, that they should lead such a life, that their conversation should be such as became the Gospel of Christ jesus; that as they professed the Gospel of Christ, so they should lead a life agreeable to the Gospel of Christ. Whence I observe that so many as profess the Gospel of Christ jesus ought to labour by all means to lead a life agreeable to the Gospel of Christ jesus. Which thing our Apostle also showeth in many other exhortations which he maketh to the like purpose, as when he exhorteth the Thessalonians to walk worthy of God who had called them unto his kingdom and glory. 1 Thes. 2 12. Where the Apostles meaning is, that as God had vouchsafed them this mercy to call them unto his kingdom and glory, so they were to walk worthy of him, framing their lives as near as they could unto his life, who was the engraven form of his person. So that being called by God unto his kingdom and glory by the preaching of the Gospel, we are to labour to walk worthy of God in all godliness and righteousness. So likewise he exhorteth the Ephesians to walk worthy of the vocation whereunto they were called. Where again the Apostles meaning is, that as they were called to be Saints in Christ jesus, so they should walk worthy of that calling, even as became Saints in Christ jesus. Eph. 4.1. So that being Saints by calling we are to labour to be Saints in life and conversation. As than is our calling; as is our profession, so are we to labour to lead a life agreeable to our calling, agreeable to our profession, and professing the Gospel of Christ jesus to lead a life agreeable to the Gospel of Christ jesus. And why? The reasons are very clear. As 1. that the Gospel of Christ jesus be not evil spoken of; Tit. 2.5. even as young women are taught to be discreet, chaste, keeping at home, good and subject to their Husbands, that the word of God be not evil spoken of. For what readier way to cause the profane and wicked to blaspheme the Gospel of jesus Christ, then when the Professors of the Gospel live not according to the Gospel? Rom. 2.21.22.23.24. Thou that preachest a man should not steal, dost thou steal, saith our Apostle? thou that sayst a man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, committest thou sacrilege? thou that gloriest in the law, through breaking the Law dishonourest thou God? for the name of God is blasphemed among the Gentiles through you. And if it may be said unto us, thou that professest the Gospel of jesus Christ, dost thou lead a life which becometh not the Gospel of jesus Christ, shall not the Gospel of jesus Christ be blasphemed and evil spoken of among the profane Atheists, and miscreants of this sinful world through us? yes surely, they shall say unto us as the Gentiles did to the children of Israel which polluted God's name among them, EZ. 36.20. These are the people of the Lord, these are the Professors of the Gospel, these be the fruits of their holy profession, and of the Gospel amongst them. 2. They that profess the Gospel of Christ, are to labour to live agreeably thereunto, that they may adorn the Gospel of Christ jesus in all thing, and win others by their holy conversation unto righteousness and holiness, Tit. 2.10. even as servants are taught to show all good faithfulness that they may adorn the doctrine of God our Saviour in all things; and as Peter exhorteth saying, 1 Pet. 2.2 have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see glorify God in the day of visitation. For when they that fear not the Lord shall see our good works, then shall they be brought to glorify God our father which is in heaven; when they shall see that as our profession is holy, so our life also is holy, then shall they begin to suspect their own ways, and to turn unto the Lord: as that place of Peter maketh plain, where he exhorteth the wives to be subject to their husbands; 1 Pet. 3.1. and why? that even they which obey not the word, may without the word be won by the conversation of the wives. Whence it plainly appeareth that by the holy conversation of them that are religious and godly, be they men or women, they that have no good will unto the word are oftentimes won unto the obedience of the word. 3. They that profess the Gospel, are to labour to live as becometh the Gospel, because of the commandment, Mat. 5.16. Let your light so shine before men that they may see your good works, and glorify your father which is in heaven: because of the promise, as many as walk according to this rule of the Gospel, peace shall be upon them, and mercy, Gal. 6.16. and upon the Israel of God: because it becometh citizens of heaven to have their conversation in heaven, and them that are called to the knowledge of God to walk as the children of God; and because it is the lesson which their profession should teach them, as the Apostle witnesseth saying, 'tis 2.11.12. the grace of God which bringeth salvation to all men hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this present world, looking for the blessed hope etc. In one word, so only the Gospel is the glad tidings of thei● salvation unto the Professors of the Gospel, if their conversation be as it becometh the Gospel of Christ; and therefore they are to labour that their conversation be such as becometh their profession. This than may serve for a just reproof of many carnal Gospelers in our day. For many Gospelers there are by profession, but not many that lead such a life as becometh the Gospel of Christ: many there are that profess they know God, not many that show forth the fruit thereof in an holy conversation: such as our Apostle speaketh of where he saith, they profess that they know God, Tit. 1.16. but by works they deny him, and are abominable and disobedient, and unto every good work reprobate. So that it may be said of Gospelers as one said of Doctors, many Doctors, few Doctors, many in name, few in deed; so many Gospelers, few Gospelers, many in name, and few in deed, many in profession, few in practice, many in word, few in work, many in tale, few in life and conversation. For is it not said of many that make a very great profession of the Gospel and of religion, that they are hard men, unmerciful men, men that grind the faces of the poor, and sell the needy for shoes, as the Prophet speaketh? Are there not many such that are noted to be Usurers, Oppressors, Extortioners, and the like? Is it not said of many such that they are as ready to portion, and to covenant for their dues with their Pastor as any men? that they are as ready to turn their Tenants a grazing as any men? that they are as ready to join house to house, to lay field to field, and to enclose all unto themselves as any men? Is it not said that the complaint of the poor, and fatherless, and widow is taken up as much against them as against any men? I would it were not said in Gath, & noised in the secrets of Ashkelon: I wish the profane Atheist, the superstitious Papist, and the covetous worldling could not justly twit us with it. Alas, beloved, do we not see and consider that thus we make our God to be blasphemed, our profession to be slandered, and the Gospel of Christ jesus to be evil spoken of for our sakes? Do we not see and consider that Atheist, and Papist, and every earthly minded man makes his vantage of these things, and thinks his own ways well patronaged by our ways? Do we not see and consider, that by such our life and conversation the froward and obstinate are hardened, the weak are offended, and the edge and courage of many much cooled and abated? If such spots and stains in our life did only touch ourselves, yet were we to look unto them, because without holiness of life no man shall see the Lord. But when men seeing that we make a good profession, Heb. 12.14 and yet live nothing accordingly thereunto, thereupon take occasion to speak evil of our profession, of our religion, of the Gospel of Christ jesus, how careful ought we to be of our life and conversation? Woe to the world, saith our blessed Saviour, because of offences: it must needs be that offences shall come, Mat. 18.7. but woe be to that man by whom the offence cometh. And surely if by our life not answerable to our profession we shall bring a slander upon our religion, our profession, upon the Gospel, if by our life some shall be weakened, others hardened, the edge of others abated, and others turned out of the good way, than woe shall be unto us because of such offence in our life. I doubt not but such as observe these things in us, and fill their mouths with talking of them, both are guilty of as crying sins themselves, and most injuriously tax many of us of these things, But the more ready they are to observe, and to tax without a cause, the more careful we are to be that they have no just cause of taxing. Let us therefore, beloved, as we profess the Gospel of Christ, so labour to live as becometh the Gospel of Christ. As the Gospel teacheth us to be holy, so let us be holy in all manner of conversation: as the Gospel teacheth us to walk in the light, so let us walk in the light, and have nothing to do with the unfruitful works of darkness: as the Gospel teacheth us to love God, and one another, so let us love God above all things, and our neighbour as ourself: as the Gospel is the Gospel of peace, so let us be at peace with all men: as the Gospel is true, so let us speak the truth every man unto his neighbour, and lie not one unto another, etc. Otherwise we walk not as becometh the Gospel of Christ. In a word, let us not be hearers or professors of the word only, but doers also of the same, lest we deceive ourselves. Again, as this note may serve for the just reproof of such as profess well, but live not so well, so may it also serve for a just defence against the unjust slander of our adversaries, who bear the world in hand that holiness of life is a matter that we never urge, that we make no great reckoning of. Yourselves have heard and can witness how often since this very exercise hath begun you have been urged to run forward in the race of righteousness, and to make an end of your salvation with fear and trembling, to labour to be blameless, and pure, and the sons of God in the midst of a naughty and crooked nation, to have your conversation in heaven, to communicate unto the necessities of the poor and distressed Saints, to abound in love, in knowledge, and in all judgement, to be filled with the fruits of righteousness, and to strive to be pure, and without offence until the day of Christ. And now ye hear, that if ye have fellowship in the Gospel your conversation is to be as it becometh of Christ. Know them therefore to be of their father the Devil who was a liar from the beginning, and is the father thereof. And suffer not yourselves to be deceived by them, who when they cannot otherwise prevail against the truth fall to slander the professors of the truth. And let this suffice to be noted from the Apostles general exhortation, whence ye see that such as profess the Gospel of jesus Christ should labour by all means to lead such a life as becometh the Gospel of Christ. But what? will it serve the turn for a time in the presence or company of such and such persons, to make a show of such a life and conversation, as hypocrites do, which do all that they do to please men? No: and therefore the Apostle saith, Let your conversation be as it becometh the Gospel of Christ, that whether I come and see you, or else be absent, and only hear of you, I may heart and see that in sincerity and truth which I desire. Whence I observe, that the life and conversation of such as profess the Gospel of jesus Christ, is to be framed not after the will of man, but after the will of God; not to please men, but to please the Lord, that whether man be present or absent, their life be such as it ought to be. Gal. 1.10. If I should please men (saith the Apostle) I were not the servant of Christ. The Apostle speaketh it of preaching the doctrine of the Gospel, that if he should apply himself to the humours of men, and preach things pleasing unto them, he should not please God which trieth the heart. But it may also very well be applied unto the life and conversation of men, that if we shall only frame our lives unto men's like, and for the time only seek to please them, our life shall not be such as becometh the Gospel of Christ. And therefore the Lord himself sharply reproved it in Ezechiels' hearers, where he saith. EZek 33.31 My people sit before thee, and hear thy words, but they will not do them: for with their mouths they make jests, & their heart goeth after their covetousness. Where ye see the Lord taxeth Ezechiels' hearers to be such, as when he preached unto them, sat as his people, and harkened unto their Prophet, & carried themselves well in his presence; but in their hearts ran after their covetousness, and out of his presence made but a mock of all that he spoke unto them. And this was one of the sins wherefore the Lord threatened to lay the land desolate and waste. Let this then teach us to beware of hypocrisy. It is not for us to come unto this place, here to kneel us down on our knees, to knock our breasts, to lift up our eyes unto Heaven, to sit, and hearken unto the Preacher, and when we go hence to make a mock at the things that were spoken, or to forget them, or notwithstanding, whatsoever show of godliness we made in the Church, in our houses to return unto our vomit. For what else is this but here to play the hypocrites, and here to make a show of godliness, the power whereof at home we deny? And what is unto hypocrites but a woe? In the ordering therefore of our life let us not depend upon man's presence or absence, but in a religious fear of the Lord, let every one of us so walk as becometh us, knowing that whether man see us, or see us not, yet God seethe us, and considereth all our ways. It is the presence and pleasure of the Lord, that we are to look unto. Let our life therefore, and our conversation be as in his presence, and such as may please him, howsoever we please or displease men. And let this suffice to be noted touching the quality of such a conversion as becometh the Gospel of Christ. Whence ye see, that it is not to be hypocritical, or framed after men's liking, for the time to please them, but to be led in the fear of the Lord to please him. But how may we so order our conversation, that it may be such as becometh the Gospel of Christ? That the Apostle now showeth in the next place, as namely, if we continue in one spirit, if we sight together in one mind through the faith of the Gospel, & if we fear our adversaries in nothing. If we continue in one spirit, that is, if we stand fast, and abide constant in one truth of Christ, by one spirit wherinto we are all baptised. Whence I observe one special part of a conversation, agreeable to the Gospel of Christ, and that is, constant abiding in the truth. If we stand fast, and abide constant in the truth, this is one note that our conversation is such as becometh the Gospel of Christ jesus. john 8.31. If ye continue in my word, saith our Saviour, ye are verily my Disciples: as if he should have said, if ye stand fast against all assaults whatsoever, and quit yourselves like men, and abide constant in the truth which I have taught you, so ye show yourselves to be my Disciples, and to walk worthy of me. So that to continue and abide constant in the truth shows us to be Christ his Disciples, and showeth our conversation to be such as becometh the Gospel. Whereupon it is that we are so often exhorted to continue in the grace of God, to continue in the faith, to abide constant in the truth, to stand fast, and shrink not. Beware then, beloved, of revolting from the truth, wherein ye have been taught in Christ jesus, of being carried about with every wind of doctrine, by the deceit of men, and with craftiness, whereby they lie in wait to deceive: of yielding, and giving ground unto the adversaries of the truth. He that continueth unto the end, he shall be saved. But if ye start aside like a broken Bow, surely ye walk not as becometh the Gospel of Christ. Look to it then, that ye continue in the things which ye have learned, and that ye fall not away from the hope of your profession. Another thing also hence I observe, which is, that to continue and abide constant in the the truth, is wholly the gift of the holy Ghost. It is not by our own wisdom, power, and strength; but only by the power of the holy spirit that we stand fast, without which we can no more stand in the truth, then can our bodies stand without our soul and spirit. Both therefore let us beware, that we grieve not the holy spirit by our evil deeds, or by our evil words; and let us always power out fervent prayers unto him, that he will vouchsafe ever to abide with us, to strengthen us, to abide in the truth. It followeth, And in one mind, etc.] Whence, I observe another special note of a conversation agreeable to the Gospel of Christ, and that is, unity and concord, and love amongst ourselves. If we be knit together in one mind, so that as we are one body in Christ jesus, so we be of one heart, and one soul, dwelling together as brethren in unity, love, & good agreement, this is a good token, that our conversation is such as becometh the Gospel of Christ. joh. 13.35. By this shall all men know (saith our Saviour) that ye are my Disciples, if ye love one another. A good note that we are Christ his Disciples, and that we walk as becometh the Gospel of Christ, if we live in love and concord one with another, if we be of one mind together. Let us beware then how we nourish hatreds, malice, strife, & contention in ourselves one against another. For these things do so distract us from another, as that being thus affected one towards another, we do not walk as becometh the Gospel of Christ; or rather we are injurious unto the Gospel of Christ. For thus it cometh to pass, that the Gospel which we profess is evil spoken of. Let us therefore be knit together in one mind, and beware of every thing that may distract and dismember us. Another thing hence I observe, which is, that this Christian concord must be to fight together, against such adversaries as fight against the truth, be they heretics and schismatics that fight against it and us with lies, slanders, cavils, false doctrines, and the like: or be they tyrants that fight against it and us, with fire, sword, imprisonment, banishment, confiscation of our goods, or the like. We are not only to stand stoutly and constantly for the truth against them, without being thrown down by them, but being knit together one with another, in one mind we are jointly and with one accord to fight together for the truth against them, as good Soldiers to throw them down, that when we have finished our course, we may say with our Apostle, That we have fought a good fight. 2 Tim. 4.7. Otherwise we walk not as becometh the Gospel of Christ. Let them then look to this, that either for ease and idleness, or for fear of displeasure some way, or upon any other carnal reason whatsoever, will rather betray the truth than they will fight for it. And seeing none is crowned but he that striveth lawfully, let us fight together here, that there we may be crowned. But how are we to fight for the truth against the devil, and all his instruments the adversaries thereof. Some by praying, some by preaching, some by writing, some by patiently sustaining for the truth's sake; and all of us, as hence I observe, by the faith of the Gospel. Resist the devil (saith the Apostle) and he will fly from you. Resist him, and fight against him: 1 joh. 5.4. how? by faith; For this is the victory that overcometh the world, and the Prince thereof, even our faith. And therefore the Apostles exhortation is, Above all, take the shield of faith, Eph. 6.16. wherewith you may quench all the fiery darts of the wicked. This is the armour wherewith we must all of us fight. By an in●ernall faith then wrought in us by the Gospel, let us all of us fight against Satan for the truth, and by an external confession of the faith against all tyrants, heretics, and schismatics whatsoever. Let us hold fast the mystery of faith in a good conscience against all the enemies of the truth, and let us boldly always make confession of our faith, both in word by writing, preaching, disputing, professing, & indeed by joining ourselves to the professor● of the truth, & constantly & patiently abiding for the truth. LECTURE XXII. PHILIP. 1. Verse 28. And in nothing fear your adversaries, which is to them a token of perdition, and to you of salvation, and that of God. A Third thing also is her mentioned, namely courage against the adversaries of the truth, set down here in our reading by way of dehortation, And in nothing fear etc. but is thus to be understood in true coherence with that which went before, Let your conversation etc., that whether etc., I may hear and see that ye continue in one spirit, and in one mind fight etc., and that in nothing ye fear your adversaries. For so we are to understand the Apostle, that having exhorted the Philippians to such a conversation as becometh the gospel of Christ, he doth particularly specify some things whereby they might give proof unto him of such a conversation, as namely if he might hear or see that they continued in one spirit, and in one mind fight together etc., and in nothing fearing the adversaries, or being in nothing afraid of the adversaries. Thus than I read these words, not by way of dehortation, but as depending on the former words, and in nothing fearing the adversaries, or, and being in nothing afraid of the adversaries. The Syriac interpreter readeth, in nothing fear our adversaries; our reading is, in nothing fear your adversaries. But in the original is neither read our, nor your adversaries, but as I said before, in nothing fearing the adversaries, or fearing them that oppose themselves. The meaning is, that if he might hear or see that both they stood fast by the power of the spirit against the adversaries of the truth, and that they jointly fought together against the adversaries of the truth, as men knit together in one mind, and likewise that in nothing they feared them that opposed themselves against the truth, and the professors thereof, this should be a good proof unto him that their conversation was such as became the Gospel of Christ. Hence than I observe a third special part, and mark of such a conversation as becometh the Gospel of Christ, which is christian courage against the adversaries of the truth, and of the professors thereof. If in nothing we fear the adversaries of the Church, and of the truth, but take a good courage against the Dragon and his Angels, this is a good note of such a conversation as becometh the Gospel of Christ. Whereunto the Holy Ghost seemeth to give so many testimonies, as he doth often dissuade all fear of whatsoever and whomsoever exalt themselves against God. Fear ye not them, saith our blessed Saviour, Mat. 10.28 which kill the body, but are not able to kill the soul, but rather fear him which is able to destroy both soul and body in hell. Mat. 10.28. In which place our blessed Saviour putteth the very extremity of that which any adversary can do against us. For what can any cruel tyrant or bloody persecutor do more than kill the body? Nebuchadnezzars rage and fury against those three servants of the Lord, Shadrach, Mesech, and Abednego, can no more but take hold of their bodies, and cast them into an hot fiery furnace. And the Devil himself when he would wreck his malice upon job, Job 1. & 2. what could he do more than touch him in his goods, and in his body? Assault the soul the Devil may by many temptations; and poison the soul Heretics may by their damnable heresies; but none of them all can kill the soul; neither can any of them all prevail farther either against the soul, to infect or defile it by heresies or other pollutions, or against the body to kill or to afflict it, than they have power from God. The jews in their rage may stone Steven to death: Act. 7.59. but though Nabuchadnezzar in his rage command the furnace to be hot seven times hotter than it was wont, Dan. 3.19.21.27. and cast Shadrach, Meshech, and Abednego into the midst of it, yet not one hair of their heads shall be burnt, nor their coats singed, nor any smell of fire come upon them. And why, but because the Lord giveth power over the one, and not over the other? The very extremity then which any adversary can do against us, is to kill the body, and that if the Lord give leave they may do: yet saith the Lord fear them not, seeing they can do no more fear them not. Yea but they are many, and we but few, how should we but fear them? Nay, though they be many, and we but few, Luc. 12.32. how should we fear them, seeing our great Captain Christ jesus hath said unto us, Fear not little flock? Wherein he implieth that the adversaries are many, and we but few, yet (saith he) little flock fear not. And shall he bid us not fear, and shall we fear? Elisha, we read, feared not the King of Syria, 2 Reg. 6.16. nor all his horses and charets, nor his mighty host, because he knew that they that were with him were m●e then they that were against him. Be we never so few, we are to take unto us that weapon of faith, whereof we spoke before, and to believe that God is with us, and then we are not to fear, but with good courage and comfort to say, If God be with us, who can be against us? Rom. 8.31. for surely if he be with us none shall be able to prevail against us. Yea but they are mighty, powerful, and strong. Yea but God that dwelleth on high is mightier, and be the adversaries that oppose themselves against us tyrants, or heretics, or spiritual wickednesses which are in the high places, his power is enough to ●quell them, and to turn all that they can do against us to the furtherance of his Gospel, and to our salvation. And why are they mightier and stronger than we? Is it because they are more than we? One God and Saviour of us all Christ jesus enough for them all. If he go forth with our armies, nay if he go forth with us alone, with thee, or with me, hell gates shall not be able to prevail against us. What then? Are we desperately to run upon their pikes, and to put ourselves in danger, or securely to walk, and only contemn them? No, these are extremities on the other side, and either to run ourselves into danger when we need not, or to wish assaults by Satan, grappling with heretics, persecution by tyrants; or on the other side, to sleep the matter when such adversaries lay their batteries against us, what else is it but to tempt the Lord by wilfulness and security? We are to fear them so, that we avoid them, and run not ourselves into the danger of them when we need not, and we are so to fear them that we take heed that we be not circumvented by them. For our blessed Saviour himself so feared, that he run not himself into the danger either of any other adversary, or of the Devil when he was tempted, but was led aside by the spirit into the wilderness to be tempted of the Devil, Mat. 4.1. and so he feared that he took heed of being circumvented either by any other adversary, or by the Devil, and therefore returned upon his false allegations of scriptum est▪ true allegations of scriptum est. And so we are willed to fly into this City, when we are persecuted in that; to beware of dogs, Mat 10.23 Tit. 3.2. and of evil workers, 1 Pet. 5.8. and to watch, because our adversary the Devil 〈◊〉 a roaring lion walketh about seeking whom he may devour. S● that we are to fear them to avoid them; and to fear them to beware of them. But we are not to fear them as to be● daunted or dismayed by them, or to forsake the truth f●● them. We are not to fear them, as for fear of them 〈◊〉 join ourselves unto them, and to shrink from the hope of a good profession; but herein we are to take a good courage to stand against them without being thrown down by them, and with one mind to fight together against them to throw them down. And in this sense it is where such like exhortations are, as not to fear the adversaries; not to fear them as to join ourselves unto them, or to shrink from a good profession for them, but in Christ his cause, and in the defence of the truth to take a good courage against them, even as our Saviour willeth where he saith, joh. 16.33. In the world ye shall have affliction, but be of good comfort, I have overcome the world. Though the world afflict and persecute you for the truth's sake, yet fear not, nor shrink from the truth, but be of good comfort, and stand, and fight for the truth: for though happily they prevail against us, and have their wills over us, yet neither do they overcome, nor are we overcome, but if we die for the truth, our soul marcheth valiantly, and we triumph gloriously. This than may serve for a just reproof of them, that for fear of the adversaries shrink and fall away from the hope of a good profession. Fear them we shall even in God's cause, and the Gospels, the best of us; insomuch that it shall be needful to say unto Paul, Act. 23.11. Luc. 12.32. joh. 16.33. be of good courage Paul; and unto all of us, Fear not little flock, be of good comfort: for while we live here in the body of this flesh we have our weakness and infirmities, our wants which had need to be supplied; our falls which had need to be pardoned, and our faint hearts which had need to be encouraged. But who so feareth them so, that for fear of them he fall away from a good profession, it had been better for him never to have known the way of truth, then after he hath known it to turn away from it for fear of any adversary. Such our Fathers have heard of, and some of us have seen. But let us hearken unto our blessed saviours exhortation thrice repeated, not to fear the adversaries. He hath there said, Whosoever shall confess me before men, Mat. 10.26 28.31.32.33. him will I confess also before my Father which is in heaven: But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. And again, 38.39. He that taketh not up his cross, and followeth after me is not worthy of me. He that will save his life shall lose it, and he that loseth his life for my sake shall save it. That Chapter is well worth the reading for this purpose, wherein our Saviour abundantly prepareth and armeth his children against persecution, and fear of any adversaries. Yea but what reason is there but to fear the adversaries? In the very next words immediately following, the Apostle giveth three reasons to encourage the Philippians, and in them us: As 1. that the adversaries persecute the truth, and persecute them, it is to the adversaries a sure token of perdition; and why should any fear to see his adversaries run unto destruction? 2. That they fight together against them, and fear them not, is to them a sure token of salvation▪ and why should any man fear a mark of his salvation? 3. That persecution causeth perdition to the adversaries, and salvation unto them: it is of God, and why should an● fear persecution by the adversaries, which God turneth to the destruction of the persecutors, and to the salvation of the persecuted? This I take to be the argument and sens● of these words. Which is to them a token of perdition.] This is the first motive and reason to persuade the Philippians, in nothing to fear the adversaries, which oppose themselves against them, and against the truth, even because this same thing, ●hat they are adversaries to them and to the truth, is an evident token of destruction to their adversaries. Whence I observe, that the fury and rage of tyrants and persecutors against the truth and professors thereof, is an unfallible sign of their destruction. Psal. 34 21. Malice (saith the Prophet) shal● slay the wicked, and they that hate the righteous, shall perish. Do the wicked then and ungodly of the earth malign the children of God? This surely is a token of their destruction: for malice shall slay the wicked. Do they hate and persecute the children of God? This surely is a token unto them of perdition: for they that hate the righteous, shall perish. Very plain to this purpose is that of the Apostle, where he saith, It is a righteous thing with God, 2 Thess. 1.6.7. to recompense tribulation to them that trouble you, when the Lord jesus shall show himself from heaven with his mighty Angels, etc. Where the judgement of the Lord i● very plainly and peremptorily set down against them that trouble and persecute the Saints of God. Do the children of darkness then trouble and persecute the children of light? It is a plain forerunner and prognostication of that fearful and everlasting perdition, wherewith they shall be punished, when the Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them. And the more they rage against God's children, the more manifestly they declare that they run to their own destruction: as Cain when he slew his brother Abel, and jezabel when she destroyed the Lord his Prophets, than they ran amain to their destruction. Before, when Cain was wroth with his brother, and jezabel imagined mischief against the Lord his Prophets, they were in the high way; but when their rage braced out into cruel murder, than they marched furiously, and posted apace to their destruction. Howbeit, here ye must understand, that persecution and rage against the Saints of God, is only an unfallible sign of destruction unto them that obstinately persist therein: for if God grant grace unto repentance, their sin shall no more be had in remembrance. Even as we see in our Apostle, who persecuted the Church of God extremely, and wasted it, Gal. 1.13. a● himself confesseth: but he did it ignorantly through unbelief, and therefore afterwards was received unto mercy, and was made the great instrument of the Lord, to the salvation of many thousands. But unto them that go on with an high hand, and as they have begun, so continue to persecute the Church of God, this is an infallible token of their perdition, yea it is a clear cause of their destruction: as we see heavy plagues and judgements to have overtaken Hananiah, Shemaiah, Amaziah, jer. 28.16.29 25. Amos 7.17. and others, because they were malicious enemies against his Prophets, jeremiah, Amos, and others. The use which our Apostle here teacheth us to make hereof, is this, not to fear the adversaries that oppose themselves against us: for when they persecute us from one City to another, beat us, imprison us, and every way afflict us, whom hurt they? Even themselves, they run themselves upon the rocks, and bring upon themselves swift damnation. They think they have great masteries over us, but indeed themselves smart for it. Let them therefore look unto it, how they hold on to wreck their malice upon us, and let us not fear all that ever they do or can do against us. Yea but though they hurt themselves, yet they hurt us also: how should we then but fear them? Nay that is the next reason wherefore we are not to fear them, because their persecution and rage against us is no harm unto us, but a token unto us of salvation. And to you of salvation: that is, The fury and rage of the adversaries against you, if ye stand fast, and fight together with one mind, through the faith of the Gospel, is a plain token unto you of your salvation. Whence I observe, that persecution by the adversaries is unto God's children a token of their salvation. We rejoice (saith the Apostle) of you in the Churches of God, 2 Th. 1.4.5. because of your patience and faith, etc. Again, Gal. 6.17. I bear in my body (saith the Apostle) the marks of the Lord jesus. Whereby he signifieth, that his afflictions were the very marks of his salvation through Christ jesus, as whereby he was made like unto him. Again, If we suffer with him, 2 Tim. 2.12 we shall also reign with him. And again, Blessed are they that suffer persecution for righteousness sake, Matt. 5.10. for theirs is the kingdom of heaven. The Scriptures are very plentiful to this purpose, clearly showing, that persecution by the adversaries is unto God's children a token of their salvation: A token, I say, but not a cause; for that of the Apostle is ever true, that the afflictions of this present time are not worthy of the glory which shall be showed unto us. Rom. 8.15. Unto the adversaries indeed, their persecution and rage against us, is so a token, that it is also a cause of their destruction: for sin being a just cause o● death, Rom. 6.23. according to that of the Apostle, The wages of sin is death, surely this great and grievous sin of persecuting the truth, and the professors thereof, must needs be a just cause of their endless destruction. But unto us, their persecution and their rage against us, is only a token, not a cause of our salvation: for both to suffer for Christ, is the gift of God, as it is in the next verse, and salvation also through sufferings, is his gift by grace through faith. So that it is no cause; but it is unto us a token of salvation, as both this and many other places show. Howbeit, here ye must also understand, that so their persecution and rage against us is a token unto us of salvation, if we continue in one spirit, and in one mind, fight together against them, through the faith of the Gospel, and in nothing fearing the adversaries. It is not standing 〈◊〉 while, and not continuing; or fight for a blow or too, and then giving the bucklers; or taking courage for a spirit, and afterwards for fear falling away, that betokens our salvation. But he that continueth unto the end, he shall be saved: Mat. 10.22 he that fighteth lawfully, and as he should, he shall be crowned; 2 Tim. 2.5. Hab. 6.6. and he that for fear flatly falleth away, purchaseth unto himself a fearful judgement. The use which our Apostle teacheth us to make hereof, is this, as of the former, not to fear the adversaries which oppose themselves against us: for what if we be tried by mockings and scourge, yea moreover by bonds and imprisonments? What if we be stoned, hewn asunder, slain with the sword, afflicted and tormented many ways? This is unto us a token of our salvation. They think that t●●s they hurt us, and have their wills over us: but indeed thus they further our reckoning in the day of Christ jesus. Let us therefore not fear what they do or can do against us: but let us be of good courage, and hold fast the profession of our hope unto the end. LECTURE XXIII. PHILIP. 1. Verse 29. For unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. 30. Having the same fight which ye saw in me, and now hear to be in me. YEa, but how and whence is it that persecution betokeneth perdition to the adversaries, and salvation unto us? It is of God, as our Apostle in the next words saith. And this is the third motive or reason which the Apostle useth, to persuade the Philippians not to fear the adversaries, because it is of God that persecution is perdition to the adversaries, and salvation unto them. Whence I observe, that it is of God that tribulation is recompensed unto them that trouble us, and salvation unto us which are troubled. This also our Apostle plainly witnesseth in another place, where he saith, 2 Thess. 1.6.7. It is a righteous thing with God, to recompense tribulation to them ●hat trouble you, and to you which are troubled, rest with us, etc. Where not only this is manifestly set down, that God recompenseth tribulation to the troublers, and rest to the troubled; but withal, that it is a righteous thing wi●h God so to do. A righteous thing indeed with God, in respect of his justice to the one, and a righteous thing in respect of his promise unto the other: for in respect of his justice, it is a righteous thing with him to recompense tribulation to them that trouble his Saints, because they deserve to have vengeance rendered unto them in flaming fire; according to that of the Apostle, Rom. 6.23. The wages of sin, that which is due in justice unto sin, is death, and damnation; and judgement merciless, jam. 2.13. due in justice unto him that showeth no mercy, and therefore doubtless unto him that without all mercy rageth and persecuteth. And in respect of his promise, it is a righteous thing with him to recompense rest unto them that are troubled, because he hath promised the kingdom of heaven to them that suffer persecution for righteousness sake, Mat. 5.10 saying, Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven: and again, If we suffer, 2 Tim. 2.12 we shall also reign with Christ. That persecution than causeth perdition to the adversaries, and salvation unto us, it is of God, who in justice rendereth unto them as they have deserved, and for his promise sake rendereth unto us as he hath promised. For this ye must here note and understand, that persecutions, afflictions, sufferings, and wrongs by adversaries, are in themselves, and in their own nature, punishments of sin, as is also death; and hereby God in justice might punish our sins and our iniquities: for if he should bring upon us the bloody persecutions of such Tyrants as were Nero, Domitian, and the rest of those cruel persecutors in the Primitive Church, he might thus plague us for our offences, and himself be just in all his ways, and holy in all his works. But unto us his beloved ones, and his redeemed, these things are not that which in themselves and in their own nature they are, and which in God's justice they might be unto us, even punishments of our sins, but only fatherly corrections, and loving chastisements, whereby in mercy God exerciseth us, represseth sin in us, and bowlteth the bran of corruption out of us here in the body of this flesh. And as unto us in mercy death is made of God not that which in it own nature it is, a punishment of sin, but an entrance and passage unto life; so in mercy hath he promised, that afflictions, persecutions, and the like, shall be unto us, not that which in their own nature are the beginnings of greater miseries, but forerunners of our salvation in the day of Christ jesus. It is not then of the nature of suffering persecution, ye see, but it is of God, that persecution betokeneth unto us salvation, that salvation is recompensed unto us which are troubled. He in mercy hath promised that so it shall be, and therefore so it shall be, and it is a righteous thing with him that it be so. The use which our Apostle here teacheth us to make hereof, is as of the former, not to fear persecution by the adversaries, which oppose themselves against the truth, and against us for the truth's sake: for seeing God turneth their persecution, and rage against us, to their perdition, and to our salvation, why should we fear them? Whatsoever therefore they practise against us, let us rest and repose ourselves in our God: He shall stretch out his hand upon the furiousness of our enemies, but his right hand shall save us: he shall recompense the adversaries their wickedness, and destroy them in their own malice; but he shall wipe all tears from our eyes, and after we have drunk of the brook in the way, lift up our head above all our adversaries. Again, is it of God that persecution causeth unto us salvation? This than may farther teach us, that by suffering persecution we do not merit salvation. For if it be of merit that our sufferings bring salvation unto us, than it is not of God, but the cause is in ourselves: and if it be of God, then is it not of merit, nor is the cause of our salvation in ourselves. Not according to the works which we do, or sufferings which we suffer, but according to his mercy he saveth us: for neither have we wherein to rejoice by works, nor are any sufferings of this present time worthy of that glory which shall be showed unto us, nor is there any other name under heaven whereby we may be saved, but only by the name of Christ jesus. He that rejoiceth therefore let him rejoice in the Lord, of whom it is that our persecutions and sufferings work unto our salvation. And let this be spoken of this third motive or reason, whereby ye see that we are not to fear the adversaries, because God recompenseth their persecution unto them with perdition, and unto us with salvation. It followeth; For unto you it is given etc.] These words are both a proof of that which went immediately before, and a fourth motive likewise to persuade the Apostles former intendment. Immediately before he had said, that God in persecution gave them a token of their salvation. The proof here is: Unto you it is given of God by grace to suffer for Christ his sake; therefore in suffering God giveth you a token of your salvation: or thus, sufferings for Christ are testimonies of grace unto you of God, therefore they are arguments and tokens of salvation unto you of God. And as thus these words serve for proof of that, so are they a notable motive to persuade the Philippians not to fear the adversaries: for thus out of the Apostles words I frame the motive: Who will be afraid of a singular gift of God? but to suffer for Christ his sake is a singular gift of God to you, therefore ye are not to fear persecution by the adversaries. And that to suffer for Christ his sake is a gift of God he showeth à pari, from the like; as to believe in Christ is the gift of God, so to suffer for Christ, both gifts of God, and unto whom the one is given, the other may not seem strange. For unto you it is given, to wit by grace, for so the word signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for ●hrist, that is in Christ his cause, not only that ye should believe in him, as others profess they do; but also to suffer for his sake, which many others shrink to do. Even both these, faith in Christ, and persecution for Christ his sake are the gift and grace of God towards you. Here than first I note that the Apostle saith, it was given by grace unto the Philippians to believe in Christ. Whence I observe that faith in Christ is the gift of God by grace. Which also Christ himself teacheth us where he saith, No man can come unto me, except it be given him of my Father. Joh. 6.65. Whereby he meaneth that no man can come unto him, that is, can believe in him and his Gospel, except it be given him of his Father. For so by coming unto him divers times in that chapter is meant believing in him: a● when it is said, He that cometh unto me shall not hunger, and he that believeth in me, which expoundeth the former, 35. shall never thirst: and again: Him that cometh unto me, I cast not away, which is all one with that, 37. He that believeth in me shall not perish. So that it is clear, that when our Saviour saith, that no man can come unto him except it be given him of the Father, the meaning is, that no man can believe in Christ, except it be given him of God. And to the Hebrues Christ jesus is called the author and finisher of our faith. Heb. 12.2. And wherefore was it, that when Christ preached, and when his Apostles and Disciples preached, some believed, and others believed not, but because unto some he gave grace to believe, and not unto others? For only they unto whom it is given of God to believe do believe. But how doth God give this gift unto us to believe in him? Even by his holy spirit, 2 Cor. 4.13. therefore called the spirit of faith, because God by the inspiration of his holy spirit worketh faith in us. But by what means doth he work faith in us? Even by the hearing of the word preached, as it is written, Faith cometh by hearing, Rom. 10.17. and hearing by the word of God. Where the holy Apostle showeth, that hearing of the word, even of the word of God is that ordinary means whereby the Lord worketh faith in the hearts of his children. He blesseth and sanctifieth the hearing of his holy word unto them, and reacheth it unto their hearts by the finger of his holy spirit, and so they are begotten in the faith of Christ jesus. Thus Lydia was brought unto the faith, as Luke witnesseth where he saith, Act. 16.1. that the Lord op●n●d her heart, so that she attended unto the things which Paul shake, and believed. She heard the word, the Lord opened her heart, and she believed. And thus 3000 souls were brought unto the faith in one day, of whom it is said, that when they heard the word they were pricked in their hearts, Act. 2.37. and believing they said, Men and brethren what shall we do. They heard the word, they were pricked in their hearts by the spirit, they believed, and were baptised. So that faith in Christ ye see is the gift of God, given by his spirit through the hearing or the word preached: 2 Thess. 3.2. Tit. 1.1. Non omnibus, non enim omnium est fides, sed tantum electorum: unde dicitur fides electorum, & hic v●bis donatum est. Not to all men, for all men have not faith: whence it is called, the faith of the elect; and in this place, To you it is given. Is then faith a gift of God by grace? This may teach us that it is not in ourselves, or in our own power to believe if we will, and when we will, neither that for any merit or worth of ours this gift is given unto us: for if it be in ourselves to believe, how then is it the gift of God? And if it be given us for our own merit, how then is it the gift of God by grace? If it be given us, we have it but of him that giveth it, not of ourselves. If he give it of his own grace it is ours; but of his grace that giveth it, not of our merit to whom it is given. He must give it, or else we cannot have it, and therefore it is not of ourselves: and by grace it must be had, or else can never be had, and therefore not by our own merit. Jam. 1.17. Every good giving is from above, therefore faith is given of God; therefore it is not in ourselves to believe if we will. And by the grace of God we are that we are, therefore faith whereby we are the sons of God is by grace, 1 Cor. 15.10 therefore not by any merit or worth of our own. Again, is faith the gift of God? This than may teach us to power out our requests unto God in prayer, and supplication for faith in Christ jesus, for increase & confirmation of our faith in Christ jesus: for if he give it, than we are by prayer to ask it of him, and so we shall receive it; and if he give it by means, we are to pray unto him that he will so bless those means unto us, that thereby this gift may be given unto us. Let us therefore (after the example of the Father of the child, in whom was the dumb spirit) go unto our God, and say unto him, Lord, I believe, Mar. 9.24. help my unbelief; help the wants and weakness of faith. And after ●he example of the Apostles, Lord increase our faith. He gives where it wanteth, he increaseth where it is, and he con●irmeth where it is weak. Let us therefore by prayer go ●nto him, to have the wants of our faith supplied, the weakness of our faith strengthened, the less than graine-small littleness of our faith increased. He hath said, Ask, and ye ●hall receive, and he giveth liberally, and reproacheth no man. Let us therefore ask in prayer faith of him that giveth it, and assuredly he will give liberally, even that mea●ure wherewith he will be pleased. Again, doth God give faith by the hearing of the word preached? This than may teach us gladly to frequent those places where we may hear the word preached, His power ● know is not limited to this means, but that he can (if he will) beget us in the faith without these means. But by this means he hath appointed to give this grace, and ordinarily he giveth this grace by these means. And yet how careless are we too too many of us, of using this means of hearing the word preached; as if either this gift of faith in Christ jesus were not given by these means, or we esteemed not this gift, and so neglected these means, or were strong enough in the faith, and so needed not these means? Why should we love rather to sit reading in our houses, or drinking in our houses, or idle in our houses, or to be playing in the streets, or walking in the fields, or or any otherwise occupied, then to come unto the house of the Lord, and to hear the word preached. Now the means of begetting & confirming us in the faith, are offered unto us. We know not but the time may come, wherein we may think that the Sparrows and Swallows are happy, that have their nests by the altars of the Lord. Ye that gladly come unto the house of the Lord, and rejoice in the word of your salvation, comfort yourselves in that ye use the means whereby God hath appointed to beget you, and to confirm you in the faith of Christ jesus, and assure yourselves of his blessing upon these means. As for the rest that love darkness better than light, and under this or that pretence whatsoever, will not come to hear the word preached; let them fear, for want of faith and a good conscience in that day, to hear the word, which will be too fearful for them to hear, Go ye cursed, etc. But I proceed to that which followeth. The second thing which here I note, is that the Apostle saith, it was given by grace unto the Philippians to suffer for Christ his sake, not simply to suffer, but to suffer for Christ his sake. Whence I observe, that persecution and suffering for Christ his sake, is a gift of God by grace. And this our Saviour himself showeth by those his words unto Peter, joh. 18.11. when he had cut off Malchus his ear, where he saith unto him, Put up thy sword, shall I not drink of the cup which my father hath given me? To suffer death was a cup which his father had given him to drink, and should he refuse the gift of his Father? Act 5.41. And thus it appeareth, that the Apostles thought, when they rejoiced that they were counted worthy to suffer rebuke for Christ his name. This they thought was their glory, and a special gift of God by grace unto them, not communicated unto others, who could not endure any such sufferings for Christ, but by a special gift given of god unto them, & therefore they rejoiced in their sufferings. Now here ye must understand that all sufferings are not sufferings for Christ his sake, and that all that say they suffer for Christ his sake do not suffer for Christ his sake; for such there are as suffer as evil doers; touching which sort of sufferers the Apostle exhorteth us saying, Let none of you suffer as a murderer, 1 Pet. 4.15. or as a thief, or as an evil doer, or as a busy body in other men's matters. And again, such there are as say, they suffer for Christ his sake, and his truth's sake, when in truth they suffer for troubling the Church with their heresies, as many Heretics heretofore, and for treason against their Prince and Country, as some in our days. Know therefore that two things are required in him that suffereth for Christ his sake. The one is, that his adversaries persecute and trouble him not as an evil doer, not for tumults ●n the Church by schism, or heresy, not for treason, or any ●ause that is not good, but even because of his constant profession of Christ, and of his truth. And therefore the sufferings of malefactors, of Heretics, schismatics, traitors, or others that suffer for an evil cause, are no sufferings ●or Christ his sake. The other is, that with patience he suffer whatsoever he suffereth only for Christ and his truth's sake, without respect of shame, gain, glory, or any other like ●hing in the world. And therefore the sufferings of such as ●uffer because they shame to be counted revoltors and Apostates, or because they desire to be honoured as Martyrs, ●r in any like respects, are no sufferings for Christ his sake. To suffer then for Christ his sake, is with patience to endure mockings, scourge, bonds, imprisonments, and death it ●elfe, even for his own sake, and for his truth's sake; and ●ather than we will departed from him, or prejudice his glory. And thus to suffer for Christ his sake, is a singular gift of God by grace, as hath already been showed; not the afflictions and persecutions themselves in themselves, but ●hus to suffer them. Now the Use which our Apostle teacheth us to make hereof is this, not to fear the adversaries in any thing. For who would be afraid of a singular gift of God? Now to suffer for Christ his sake by the adversaries is a singular gift of God. Let us not therefore in any thing fear our adversaries, but take good courage against them. Again, this may serve to teach us what novices yet we are in the school of Christ; for how many of us esteem it a singular gift of God to suffer persecution for Christ his sake? Surely, if we had learned this lesson well, we had profited very well in the school of Christ. But when we are taught this lesson, what do many of us, I hope not many here, but in many places what do many say within themselves? surely I fear to remember what they say. But do they not say, I bid no such gifts, such gifts be far from me, let him bestow such gifts on his dearest children, not on me; and such other blasphemous speeches, which the godly may fear to hear or utter? And indeed he giveth no such gifts to such▪ But let us know, that then we have well profited in the school of Christ when we have well learned this lesson, that to suffer for his Christ's sake is a singular gift of God; especially when we have so learned it, that when it comes to the practice, we can so account it. Again, this may teach us that it is not in our own power, or strength to suffer persecution for Christ his sake, but this must be given us of God. To will, to do, to believe, to suffer, all must be given of God: he must begin, and he must make an end; he must be all in all that he may have the glory of all. 1 Pet. 1.5. If Peter be left unto himself a damsel shall be enough to terrify him, and to make him deny his Lord and Master. And therefore he can tell us out of his own experience, that we are kept by the power of God through faith unto salvation. Whether therefore we believe, or suffer for Christ his sake, let us know that it is given us of God, and let him have all the glory of it. Another thing yet I observe in that the Apostle saith, unto you it is given not only to believe, but to suffer for Christ 〈◊〉 sake: and that is, that to suffer for Christ his sake is an argument of faith, and a note of God's Church and chosen children. For unto none is it given to suffer for Christ his sake but unto whom it is first given to believe, and it is for him that is borne after the flesh to persecute him that is borne after the spirit; as it is written, as than he that was borne after the flesh (speaking of Ishmael) persecuted him that was born● after the spirit, Gal. 4.29. meaning Isaac, even so is it now. All of them indeed strive not unto death, but most of them at one time or other are put to it, P●● to take up their cross, and only they suffer for Christ his sake: for unto them it is given, and only to them to suffer for his sake. This than may teach us, to brook the cross, when he layeth it upon us. For it is no strange thing that the cross be laid upon the children of the kingdom, and that their faith be tried by troubles. Nay rather it is strange if it be not so. And therefore the Apostle saith, dearly beloved, ●inke it not strange concerning the fiery trial which is among you ● prove you, 1 Pet. 4.12. as though some strange thing were come unto ●●u, &. If therefore, if it be the will of God that we suffer ●●r Christ his sake, let us cheerfully take up our cross and ●●llow him, knowing that afflictions and sufferings are the ●arkes of the Lord jesus in our body, and that he will not ●●ffer us to be tempted above that we be able, etc. It ●●lloweth. Having the same fight] This is the last motive or reason ●o persuade the Philippians in nothing to fear the adversaries, wherein he presseth them with his own example, ●●at as they had seen him at Philippie in nothing to fear the adversaries, and now heard that at Rome he feared them ●ot, so they should in nothing fear the adversaries. But ●ow saith the Apostle that he had fought, and now did ●●ght? He fought and overcame, as Augustine saith, Non re●●stendo, sed patiendo, he changed no blows with the adversaries, but in his sufferings he was patiented, and constant, & nei●her for bonds, nor imprisonment, nor fear of death shrunk ●●om the profession of his hope. This was his fight, and ●hus he overcame. Hence then, 1. I observe, that it is no light matter to en●ure the cross for Christ his sake, but it is a fight with the adversary, even a round trying of the mastery who shall overcome. Now in this fight the field is won, and the mastery got if we patiently & constantly endure the cross. ●et us therefore stand fast, that at the last we may say with ●he Apostle, I have fought a good fight. 2. Hence I observe that the example of God's Saints, that ●aue suffered before us, should encourage us gladly to suffer ●or Christ his sake. And therefore our Saviour encourageth, his Disciples against persecution thus, saying, so persecuted ●hey the Prophets which were before you: And again, If the world hate you, ye know that it hated me before you: And again Take the Prophets (saith james) for an example of suffering adversity, and of long patience. As therefore we have the holy men of God for an example, let us gladly suffer for Christ his sake, and in nothing fear the adversaries. 3. Hence I observe that the Pastors ought to be unto their flocks examples, as of other good things, so of patience and constancy in suffering for Christ his sake. 4▪ That great and long crosses may lie upon them when God loves most: as here on Paul: on the Israelites 400▪ years in EGYPT: on Abraham in his barrenness. Laus omnis soli Deo. THE SECOND CHAPTER. LECTURE XXIV. PHILIP. 2. Verse 1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy. 2. Fulfil my joy, that ye be like minded, having the same love, being of one accord and of one judgement. THE Apostle having in the former chapter exhorted the Philippians generally unto such a conversation as becometh the Gospel of Christ, and having particularly instanced in some of those points wherein such a conversation consisteth; now in this chapter he instanceth in some other points wherein such a conversation consisteth, as namely in concord, love, and humility, and most earnestly exhorteth the Philippians, and in them us unto these most necessary virtues and graces of a Christian life and conversation. In the words I note 1. the manner. 2. the matter of the Apostles exhortation. The manner how the Apostle exhorteth the Philippians is by way of request, as we say, for all the loves under heaven, in the first verse, in these words, If there be therefore etc. Wherein the Apostle coucheth 4. very pathetical arguments to persuade the things whereunto he exhorteth them, are inferred, as ye see, upon the words before; as if he should have said, yourselves have seen what I suffered at Philippi for Christ his sake, what fight I had there, and now ye hear what I suffer at Rome for Christ his sake, what fight I have here, If therefore etc. The first argument is, If there be any consolation in Christ, that is, if by my ministery and Apostleship ye have any comfort in Christ jesus, then fulfil my joy that ye be like minded &c. as if he should have said, now show whether ye have received any consolation in Christ jesus by the work of my ministery. If ye have received any, let me have some back again from you, fulfil my joy etc. The second argument is, if there be any comfort of love, that is, if you so love me that ye desire any comfort in these my bands for the defence of the Gospel, then fulfil my joy etc. as if he should have said; I love you from the very heart root in jesus Christ, now show whether ye so love me that indeed ye desire my comfort in my bands and imprisonment. And if ye do so love me, then fulfil my joy etc. The third argument is, If there be any fellowship of the spirit, that is, if ye be knit together in the bond of one spirit with me and amongst yourselves, then fulfil my joy etc. as if he should have said, Men that are knit together in the bond of one spirit are to give proof thereof by concord, love, and agreement amongst themselves: now then show whether ye be knit together in the bond of one spirit with me, & amongst yourselves. And if ye be so knit together, then fulfil my joy etc. The fourth argument is, if there be any compassion and mercy, that is, if ye have any bowels of compassion to show any mercy to me the Lord his prisoner for your sake, then fulfil my joy etc. as if he should have said, Now show what bowels of compassion there are in you, what mercy you have on me the prisoner of jesus Christ for your sake. And if there be any bowels of compassion in you, any mercy towards me, then fulfil my joy etc. What more pathetical to move, more forcible to persuade then these arguments so closely followed, and so passionately urged. All such, and in such sort pressed that the manner of the Apostles exhortation could not be devised more effectual, to persuade the things which now his hearts desire was to persuade. Now the matter of the Apostles exhortation, is partly touching graces which he wisheth them to follow after, and partly touching faults which he wisheth them to be free from. The graces which he wisheth them to follow after in this second verse are set down first in general, and then in special. In general he exhorteth them that they be like minded; or as it is translated elsewhere, that they be like affectioned, Rom. 12.16. having their affections, like, and desires set on the same things. Which his exhortation is not simply so that they be like minded, but with another prefixed motive as I take it thereunto, fulfil my joy that ye be like minded. Which is as if he should have said, I joy in the fellowship which ye have in the Gospel from the first day unto now, I joy in your constant abiding in the truth in such assaults by the adversaries of the truth, I joy in your liberality sent unto me whereby ye communicated to mine afflictions, I joy in very many mercies and graces of God bestowed upon you in Christ jesus. But yet my joy is not full, so long as I hear of any contentions, emulations, and distractions among you, my joy is not full. If therefore there be any consolation in Christ etc., fulfil my joy, make full my joy; and so shall ye make full my ioyt if ye be like minded, like affectioned one towards another. So that ye see the exhortation is not simply proposed, but with this motive prefixed thereunto, my joy is not full except ye be like minded; fulfil my joy that ye be like minded. This is the general virtue whereto he exhorteth them. The special virtues comprised under this general, whereunto he exhorteth them are, 1. that they have the same love, that is, that they love the same things in the Lord. 2. That they be of one accord, that is, that they agree in their wills and desires in the Lord. 3. That they be of one judgement, that is, that they agree in the doctrine and truth of Christ jesus. These be the things which he wisheth to be in them, that their conversation may be such as becometh the Gospel of Christ; in general, to be like affectioned in the Lord; in special to love the same things in the Lord, to agree in their wills and desires in the Lord, to agree in the doctrine and truth of Christ jesus. Now the faults which he wisheth them to be free from are contention, vainglory, and self-love noted in the verses following, yet so that the countrepoyson of humility is therein countre-ballanced and persuaded, that nothing be done through contention etc. This I take to be the order and meaning of these words thus far. Now let us see what observations we may gather hence for our own farther use and instruction. If there be therefore any consolation in Christ jesus] In this manner of the Apostles exhortation, 1. In general I note the Apostles vehement obtestation of the Philippians for the embracing of concord, love, and humility, that they may never fail from amongst them. He mought, as he saith to Philemon, have commanded them in Christ that which were convenient. Vers. 8. Yet he rather beseecheth them; but that he doth indeed thoroughly, even for all the loves sakes under heaven, if there be any consolation in Christ in them, any comfort of love in them, etc. Whence I observe, in what manner the Pastors ought to labour to repress such enormities amongst their people, as hinder the course of a Christian conversation: they are earnestly to beseech them; even as if they desired no other recompense of their labours and travels amongst them, than this, that such and such contentions might be taken up, such and such disorders might be reform, such and such Christian piety might be maintained. They are to remember that they are fathers to their flocks, as the Apostle calleth himself, 1 Cor. 4.15. 1 Joh. 2.1. and as john also implieth when he saith, my babes, little children, etc. and therefore they are to deal with them as parents with their children. Now the father if happily his children be at odds amongst themselves, what doth he? He calleth them unto him, he remembreth them what care he hath had over them, what cost he hath been at with them, what his love hath been towards them, what his desire hath been of their good, what honour, duty, reverence, and obedience they own unto him, and at length entreateth them that if they have any care of these things, if they desire his comfort, if they will not bring his life down unto the dust with grief, they will be reconciled, and live together as brethren in unity. Even so Pastors which are spiritual fathers, when their people, their children fall to inconveniences which any way breed offence, they are to remember them with what care they labour amongst them, how they long after their good from the very heart root in jesus Christ; what continual mention they make of them in their prayers unto the Lord: what honour again, duty, reverence, and obedience they own unto them as unto them that watch for their souls, and at length earnestly to beseech them that if they have any care of these things, if they desire his continuance with comfort amongst them, if they wish that he may give up his accounts for them in that day with joy, & not with grief, than they will reform such and such disorders, live in such and such sort as becometh the Gospel of Christ jesus. Our Apostle dealing thus with the Philippians in this place, hath therein left a pattern for all Pastors, that they should so deal with their people as they have him for example. Here it may be you will say, that you could like this well, that in things convenient for you, Pastors would thus mildly deal with you, as parents with their children. But forsooth, they will rather command as Masters over servants, and oftentimes threaten the law; they will when things are amiss, and this ye cannot brook. Will ye then have us to beseech you, & mildly to deal with you as here the Apostle dealt with the Philippians? If ye do not, it is because ye are not as were the Philippians. Be ye as were the Philippians generally, embrace the truth of Christ jesus, be constant in the faith of Christ jesus, be patiented in afflictions for Christ jesus his sake, communicate to the afflictions of the Saints of Christ jesus, love them that labour amongst you and are ever in the Lord, amongst many graces of the spirit let there be but some infirmities of the flesh, and see whether we will not beseech you, and deal with you as here the Apostle dealt with these Philippians. But if ye be like unto the Galathians, unstable souls carried about with every wind of doctrine, corrupt in judgement, corrupt in manners, than ye may look for it, that as Paul sharply rebuked them, saying, O foolish Galatians who hath bewitched you that ye should not obey the truth, Gal. 3.1. so we will learn of him sharply to reprove you. This ye must know that we may come unto you either with a rod, 1 Cor. 4.21. Philem. 8. or in love, and in the spirit of meekness; that in Christ, we may command you that which is convenient for you, even when for loves sake we rather beseech you. If we come then unto you with a rod, or if we command you, we do that we may do, but ye drive us unto it by your inordinate ways, and dissolute lives, which as cankered sores need sharp corrosives. For this is a thing, ye hear, which we urge and press, that pastors are to labour to repress such enormities as arise amongst their people in the mildest sort that may be, earnestly beseeching them to reform such things as are amiss. And again, if we come unto you for loves sake beseeching you, we remit of that we may do, even because in all loving kindness, and meekness of the spirit we would reconcile you unto God, and join you unto the things that belong unto your peace. For therefore we beseech you, that by mildness we may prevail in that wherein of right we may command. But this withal ye must note, that our beseeching of you is to be unto you as if we commanded you. For when the Apostle saith, 2 Thes. 2.1.2. we beseech you, brethren, by the coming of our Lord jesus Christ, and by our assembling unto him, that ye be not suddenly moved from your mind etc. What else is his beseeching of the Thessalonians, but an adjuration of them by these things, that they be not troubled about the day of the Lord his coming. And, not to stand upon many places, when our Apostle here saith, if there be any consolation in Christ, etc. What else is this, but an adjuration of the Philippians, by these things, that they like minded, etc. Albeit therefore we are to remit of that which we may do, and of that which sometimes ye constrain us to do, and not to threaten, or command, but only to beseech you in Christ jesus, yet are ye to take our beseeching of you as a commandment unto you, even as a deep charge touching the things whereof we beseech you. Let this then, beloved, teach you how ye ought for your parts to carry yourselves towards your Pastors and Teachers. Are we in all mildness and meekness of spirit to deal with you as parents with their children? Then are you in all obedience as children, to hearken unto us as your fathers in Christ jesus. Are we for loves sake to beseech you the things which in Christ we might command you? Then are ye when we beseech you, to take it as if we commanded, as if we charged you, and more to be moved therewith then if we commanded, then if we charged you. Of many of you I am so persuaded, that the Pastor shall not be more ready to deal with you as a father, than ye will be ready to carry yourselves towards him as children, and that his beseeching of you shall be as if he commanded, as if he charged you. But for some, to what purpose is it to beseech them to reform any thing that is amiss in them? Whether in Christ his steed we beseech them, or in his name we command them, or out of the law we threaten them, they will not come to hear us, they will none of our instructions. But I leave them unto him unto whom they stand or fall. And I beseech you, beloved, by the mercies of God to continue in the grace wherein ye stand, rooted and built in Christ, and established in the faith as ye have been taught in Christ jesus. And let this suffice to be observed in general from the manner of the Apostles exhortation; whereby ye see the manner how Pastors ought to labour to keep their people in holy duties, and to repress disorders amongst them, and that is, by beseeching them in all meekness of spirit for all loves sake to do that which is convenient. Now in particular, from so many arguments, as are couched in the manner of the exhortation, may so many sundry observations be gathered. His first argument is, if there be any consolation in Christ, i. If ye have received any consolation by my ministery and Apostleship, then fulfil my joy that ye be like minded, etc. The ground of which argument is, that if the Philippians had received comfort in Christ by him, than ought they likewise at his request thus to comfort him as to be like minded, etc. Whence I observe that unto whom consolation in Christ is ministered, of him, he that ministered it, may require and look for the like again. For the general, it is so commonly held, that it is the saying of every man, that one good turn requires an other, and a pleasure showed requires the like again. And for the proof of this particular, that of the Apostle is not impertinent: where he saith, 1 Cor 9.11. If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? Out of the general meaning whereof, this particular may not unfitly be gathered, that where spiritual consolation in Christ jesus hath been bestowed, there as other things, so comfort, again, as it is required may justly be expected. Wretched then is that unthankfulness where hatred is returned for goodwill, and where the comfort which was ministered is requited with cause of heaviness. And yet what more common than such unthankfulness? The Ministers labours for the consolation of his people in Christ jesus, are in too too many places requited with too too great cause of heaviness. Let the faithful minister now say unto him that hath received great comfort in Christ jesus by his labours, if there be any consolation in Christ, if you have received any comfort in Christ jesus by my ministery, let me beseech you that you set not your affections so much on things which are on the earth, that you will bridle your inordinate desires which run too much after covetousness, that you will not lend your money upon usury, etc. And how seldom doth he receive this comfort from them again thus to prevail with him? Nay to his great grief he findeth that his words are not esteemed. Let it not be so with you beloved, but by whose labours ye have received comfort in Christ jesus, let them receive this comfort again from you, that their holy desires may prevail with you. His second argument is, If there be any comfort of love, that is, if ye so love me, that ye desire my comfort in my bonds, for the defence of the Gospel, then fulfil my joy, etc. The ground of which argument is, that if the Philippians loved him as he loved them, and in their love of him desired his comfort in his bonds, than they should fulfil his joy, etc. Whence I observe, that to yield unto the holy desires one of another, is an effectual token of Christian love in one towards another. If ye love me (saith Christ) keep my Commandments. Joh. 14.15 Which place showeth, that so we make proof of our love of God, if we conform ourselves in obedience to his commandments. But more direct to our very purpose is that of our Apostle, where he saith to Philemon, Philem. 17. If thou count our things common, receive him as myself. As if he should have said, Let ●his be a token of thy love towards me, and that thou countest all mine thine, and thine mine, even to yield to my desire, to receive Onesimus as myself. This then in part showeth, why it is that we yield not to the holy desires of such as would gladly have comfort of our good, even for want of love of them. If sinners shall entice us, and say, Come with us, we will lay wait for blood, Prou. 1.10.11.12. and lie privily for the innocent, without a cause, we will swallow them up alive like a grave, even whole, as those that go down to the pit, etc. we are ready enough to yield ourselves unto their wills, and to run as fast as they for their lives unto mischief. But let the Pastor say to his people, If ye so love me, that ye desire my comfort, profane not the Lord his sabboth's, break off your sins by righteousness, and your iniquities by mercy towards the poor; or the father to the child, If thou so love me, that thou desire my comfort, refrain thy feet from every evil path, and walk in the ways of the Lord; or the friend unto his friend, If thou so love me, that thou desire my comfort, bridle thine inordinate desires, fly from that which is evil, and do that is good: what cares the people for the comfort of their Pastor in this case, or the child for the comfort of his father, or the friend for the comfort of his friend? Will any of them, for the love of them, that they may be comforted by them, yield unto their holy desires? Nay we love them not so, but whatsoever become of their comfort, we will follow our own ways. If it be so with us, this is verily a fault amongst us, and let us hereafter so love the godly, whatsoever be their place, that we make reckoning of their comfort, and in token thereof, let us hearken to such holy advice as they give us. His third argument is, If there be any fellowship of the spirit; that is, if ye be knit together in the bond of one spirit, and have fellowship one with another, as members of one body, under one head, then fulfil my joy, etc. The ground of which argument is, that men knit together in the bond of one spirit, are to give proof thereof by concord, love, and agreement amongst themselves. Whence I observe, that we are to give proof of being knit together in the bond of one spirit, by the bond of peace, concord, and love amongst ourselves. Thus where it is said in the Acts, of such as were brought to the faith through the Apostles preaching, that they believed and were baptised, as a token and proof, that they were all baptised into one spirit, it is also said, that they continued together with one accord, that they were of one heart, and of one soul All that believed (saith Luke) were in one place, Act. 2.14. and had all things common. 41.46. And they sold their possessions and goods, and parted them to all men, as every one had need. And they continued daily with one accord in the Temple, etc. All which things are set down as tokens and proofs, that they were all baptised into one spirit. And again, The whole multitude of them that believed, were of one heart, and of one soul; that is, of one mind, will, consent, and affection: whereby they showed indeed, that they were knit together in one spirit, and had fellowship one with another, as members of one head; and therein left us an example how we should show that we are so knit, that we have such fellowship. What proof then we give that we are knit together in one spirit, and have fellowship one with another, as members of one body, let our contentions, discords, and divisions, witness unto the world. Indeed they do too too plainly witness unto our faces, that herein we are carnal, and walk not as they that are knit together in the fellowship of the spirit▪ But the words following will give us further occasion to speak of this point. His fourth argument is, If there be any compassion and mercy; that is, if ye have any bowels of compassion to show any mercy unto me the Lord his prisoner for your sake, fulfil my joy, etc. The ground of which argument is, that in mercy and compassion towards him, the Lord his prisoner for their sake, they should at his request fulfil his joy, to be like, etc. Whence I observe, that the godly requests of God's Saints afflicted for Christ his sake, should move in us such bowels of compassion, as that we should gladly hearken and yield unto them. Hereupon our Apostle, before divers exhortations and requests which he maketh in his Epistles, prefixeth this, that he was prisoner in the Lord, prisoner of jesus Christ. I therefore being prisoner in the Lord, saith he, Eph. 4.1. pray you that ye walk worthy of that vocation whereunto ye are called. Where, in that he saith, I being prisoner in the Lord, he thereby implieth, that they were the rather to hearken unto his exhortation, because it was the exhortation of him that was prisoner for the Lord his cause. And so he beginneth his Epistle to Philemon thus, Paul a prisoner of jesus Christ, implying that Philemon was the rather to hearken and to yield to his request for his servant Onesimus, because it was the request of him that was now prisoner for jesus Christ. I omit other places. By these ye see how powerful and effectual the godly requests of God's afflicted members ought to be with us. And it were well, that in all places they were so powerful and effectual, as to stir up the very bowels of compassion towards them. But are not many in many places rather ready to add affliction unto their bonds? Would it not now be enough to reject the requests, were they never so godly, if they should come in the name of the prisoner of the Lord, I the prisoner of the Lord, pray you that ye reform the wickedness of your ways? Indeed we may well wish in our days, that enjoying our liberty, we may beseech you in Christ his stead: for I fear that if out of our prisons & bonds we should thus write unto you, If there be any compassion and mercy in you towards me the Lord his prisoner, harken unto me in this, that ye be like minded, or the like, I say, I fear me the mention of our bonds would not much prevail with you, or move any bowels of compassion in you. Well, howsoever it would, it should, and I hope it will in all that belong to Christ jesus. And let this suffice to be observed from the several arguments couched in the manner of the Apostles exhortation. Now followeth the matter of the Apostles exhortation, which is this in general, that they be like minded. Which is not simply proposed, but with this motive prefixed thereunto, My joy, though for great cause it be great, yet is not full, unless ye be like minded. Fulfil my joy, that ye be like minded. Whence I observe, first, that the godly Pastor's joy is to be in the weal of his people, whatsoever his own case be. If himself be, as Paul here was, close in prison, bound with chains, and look for nothing but sentence of death, yet if his people be well, if they stand fast in the faith, he is to be glad, and rejoice even in his bonds. When our Apostle wrote to Philemon, he was in prison, as even now we heard: yet saith he to him, we have great joy and consolation in thy love, because by thee the Saints hearts are comforted. So how hard soever the Pastors own case be, yet if he be a good one, he hath great joy and consolation in his people's weal. But too too many Pastors we have in our day, which if themselves be well, care not in what case their people be. If they have the fleece from them, their hearts are glad, whatsoever become of them. But such rejoicing is not good, and shall be bitterness in the end. 2. Hence I observe, that the good Pastor's joy is not to be full so long as any thing is amiss amongst his people. We shall not now need other proof than this of our Apostle in this place. The Philippians had embraced the faith of jesus Christ, they abounded in knowledge and in judgement, they stood fast in the faith, notwithstanding their assaults by false Apostles, they were careful over him, and communicated to his afflictions, they were excellent in many graces. So that our Apostle had great cause to have great joy over them. But because of some contention and vainglory amongst them, his joy was not full. A sufficient precedent for the Pastor, that he count not his joy full, so long as any thing is amiss amongst his people. Which may serve to admonish the Pastor, to labour that nothing may be amiss amongst his people, either touching life or doctrine, that so his joy may be full, and that his people may be the crown of his rejoicing in the presence of our Lord jesus Christ at his coming. But I come unto that which the Apostle exhorteth in general. The thing which the Apostle exhorteth the Philippians in general, is, that they be like minded, that is, like affectioned, having their affections, like, and desires set on the same things. An evident argument, that they were not like minded, as also the rest which followeth is, that some things were amiss amongst them. And in that he dealeth so earnestly with them, that these things might be amended in them, it showeth that these are things which are carefully to be procured, regarded, and maintained. LECTURE XXV. PHILIP. 2. Verse 2. That ye be like minded, having the same love, being of one accord, and of one judgement: that nothing be done through contention, etc. WE have heard the manner of the Apostles exhortation, and therein four very pathetical arguments couched, to persuade the things whereunto he exhorteth: all so closely followed, and so passionately urged, as that the manner of the exhortation could not be devised more effectual to persuade the things whereunto he exhorteth, If there be, etc. It remained to speak of the matter of the Apostles exhortation. We spoke only of that which I took to be only a motive prefixed before the matter of the exhortation, in these words, Fulfil my joy. Now we are to proceed unto the main matter of the Apostles exhortation, which is, that they be like minded, having the same love, etc. By which matter of the exhortation, this in general appeareth, that some things were amiss amongst them, there was not that love and concord amongst them, nor that humility which should he in them; many things were done amongst them through contention, through vainglory, through self-seeking of their own things: so that though many things were to be much commended in them, yet were some things likewise to be reform in them, which hindered the course of that Christian conversation which becometh the Gospel of Christ jesus. Whence I observe in general, what the state even of the best reformed Churches, and so of the most holy men is: no Church so reform, no men so sanctified, but that many things are amiss amongst them; though many things be much to be commended in them, yet some things likewise are still to be reform in them. Look into all those Churches unto which our Apostle wrote his Epistles: ye shall not find any of them so commended for embracing the truth, and for standing fast in the truth, as this Church of Philippi. He giveth indeed testimony unto the Galathians, that they were sometimes such as (if it had been possible) would have plucked out their own eyes, and have given them unto him: so loved they him, and the truth which he taught. But quickly were they removed to another Gospel, Gal. 1.6. as the Apostle witnesseth, whereas the Philippians still stood so fast, that the Apostle was persuaded, that he that had begun that good work in them, would perform it, until the day of jesus Christ. Yet here ye see, that some things were amiss amongst them. Again, look into those seven Churches, unto which john writeth in the Apocalyps, and there ye shall see that some were fallen, others decayed, some were proud, others negligent. Of all the rest of those Churches, the Church of Smyrna and the Church of Philadelphia, are there most commended. Yet in both those Churches, by the right understanding of those Epistles that were written to them, it will appear that there were some amongst them, who professed themselves to be good Christians, whereas indeed they were no better than a Synagogue and sink of Satan. Again, look into the reformed Churches ever since that time unto this day, and at this day, and still ye shall see, that as in those seven Churches of Asia, so in these there were and are, as many things to be commended, so likewise many things to be reprehended. And so long as the Church is militant upon earth, it cannot be but that she should be black; black I say not only in respect of her afflictions whereby her beloved doth sometimes prove her, and sometimes chastise her, but black also in respect of her blemishes, imperfections, and sins which are the causes of her afflictions. For all men while they carry about with them the earthly house of this tabernacle, unto what degree of perfection in faith, knowledge, or other graces of the spirit so ever they be grown, had still need to pray, O Lord increase our faith, our knowledge &c. and unto what perfection in innocency, obedience, or the like they be grown, yet still they are taught to pray, O Lord forgive us our debts and trespasses. For here we know in part, we believe in part, we love in part, we obey in part, and our greatest perfection is but great imperfection whiles we live here at home in the body, 1 Cor. 13.9. as that of the Apostle showeth. And so long as we are clothed with corruption, if we say we have no sin we deceive ourselves, 1 joh. 1.8. and truth is not in us. That which is in part either in knowledge, or in love, or in obedience, or in the like graces of the spirit shall be abolished, our imperfections shall be taken away, and we shall be made perfect. But where and when? Not here otherwise then by imputation, but then and there when and where corruption shall put on incorruption, and mortality shall put on immortality, as the former place to the Corinthians showeth: ver. 10. and the Church shall be presented unto Christ jesus her beloved, not having spot, or wrinkle, or any such thing, but pure, and holy, and without blame; but then when she shall be made glorious, when her vile body shall be changed and be fashioned like unto his glorious body, Eph. 5.27. as that place to the Ephesians showeth. This than should teach us to long to be of that triumphant Church, to long to enter into the holiest of holies, to long to be loosed and to be with Christ. Here the father of the faithful, holy Abraham; here the man after Gods own heart, holy David; here that upright and just man, holy job; here that chosen vessel to bear Christ his name before the Gentiles, our holy Apostle shall have their faults, and their falls. Here Abraham and Lot will be sometimes at variance, here Paul and Barnabas will sometimes not be of one accord, here Paul and Peter will sometimes not be of one judgement; here we shall have our falls, we shall have our imperfections whatsoever we be. Only in the City which is above shall all tears be wiped from our eyes, all wanes supplied, all imperfections perfited, all sin cease, and all enemies be utterly destroyed: only there our knowledge, our judgement, our love, our peace, our joy shall be perfect. How should we not long then to remove out of the body, and to dwell with the Lord? And yet to earthly minded are we many of us, that here we could be content to pitch our tabernacles, and never to remove hence even as if we loved darkness better than light, and had rather dwell in the valley of tears then in the valley of blessing, where we are but strangers then at home in our own City. Let us, beloved, remember that here the best of us have our blemishes, and that when it is it the best with us, we are but in the way unto that which is best of all for us; that the best reformed Church on earth is not thoroughly reform, and that the most sanctified man on earth is but only in part sanctified: And let us make this benefit hereof daily more and more to grow out of love with this life, and in love with that life in which there shall be no more death; daily more and more to weyne ourselves from the vanities of jerusalem which is on earth, where many things will be done through contention, and vainglory, and to have our conversation in heaven, where we shall all be like minded, having the same mind, and being of one accord, and of one judgement. And let this suffice to be observed in general from the matter of the Apostles exhortation, whereby ye see the state even of the best reformed Churches, and so of the most holy men, and what use is to be made of the imperfections which follow the most perfect in this life. Now let us come unto the several points whereunto the Apostle exhorteth the Philippians, and in them us. The first thing whereunto he exhorteth them is, in general that they be like minded, or like affectioned, as the same phrase is translated else where, Ro. 12.16. having their affections, like, and desires set on the same things: for in this as in the general are comprised, as I take it, those particulars which follow in this verse. So that when he exhorteth them to be like minded, it is in general that their affections be set on the same things, loving the same things, according in desire of the same things, and according in judgement of the same things, but all in the Lord. Whence I observe a necessary duty in all Christians called to the knowledge of God by the Gospel of Christ jesus, which is that they be like minded in the Lord, setting their affections, like, and desires on the same things in the Lord. A duty which our Apostle prescribeth almost as oft as any other duty. 1 Cor. 1.10. In the beginning of his former to the Corinthians he beseecheth them by the name of our Lord jesus Christ, that they all speak one thing, and that they be knit together in one mind, and in one judgement. Where ye see he beseecheth them and in them us, even by the name of our Lord jesus Christ, to be all of one mind; and because disagreeing in words engendereth dissension of mind, therefore that we may the rather be all of one mind, he beseecheth us all to speak one thing. In the end likewise of his latter to the Corinthians, 2 Cor. 13.11. he commendeth this duty unto them, saying, Finally brethren, far ye well, be perfect, be of good comfort, be of one mind: as thinking this duty so necessary, that both in the beginning, and in the end, and at all times they were to be put in mind of it. In this place likewise ye see how roundly and deeply he adjureth and chargeth the Philippians, and in them us to be ●ike minded, saying, If there be any consolation in Christ etc. fulfil my joy, that ye be like minded. And in the last chapter save one to the Romans, Rom. 15.5. he maketh a most earnest prayer unto God for them, that they might be like minded one towards another, saying, Now the God of patience and consolation give you that ye ●e like minded one towards another according to Christ jesus, that ●ee may with one mind, and with one mouth praise God even the Father of our Lord jesus Christ. Where first the Apostle implieth that if they be like minded, God must give them this to ●e like minded, and therefore he prayeth unto God to give ●hem this grace, that they be like minded one towards another. Secondly, he noteth how he would have both them and us ●o be like minded one towards another, viz: according to Christ jesus, to consent in that truth which he hath taught, and in that love which he hath commanded: for otherwise if we be like minded but not according to Christ jesus, not in the Lord, what great thing do we do? Are not the jews like minded among themselves, the Turks amongst themselves, the adversaries of the truth amongst themselves? Were not the Priests, Scribes, and pharisees of one mind, when they condemned the innocent blood; and the whole multitude of the jews when they cried all at once saying, Crucify him, crucify him, away with him, and deliver unto us Barrabas? And are not they all of one mind that cast their heads together with one consent, and consult to work wickedness in what kind soever it be? And to consent and be like minded in these and the like things, is it not rather a conspiracy then an unity? We a●e not then only to be like minded, but to be like minded in the Lord, to be like minded according to Christ jesus. And lastly, the Apostle showeth to what end he would have us to be like minded, namely that with one mind, and one mouth we may praise God even the Father of our Lord jesus Christ, not only with one mind, but also with one mouth; nor only with one mouth, but also with one mind. Thi● then ye see it to be a duty so necessary in us and in all Christians that we be like minded in the Lord, that the Apostle still commendeth it unto us, beseeching us to be like minded, charging and adjuring us to be like minded, and praying unto God that we be like minded. But why is it so necessary a duty that we be like minded i● the Lord? Many reasons might be alleged, but I will one● mention two. As first because we have one Lord, one faith, one baptism, one God and Father of us all: for meet it i● that so many as are joined together in the unity of these, be also knit together in one mind, and in one judgement according to Christ jesus, Eph. 4.5. even as our Apostle urgeth this same reason to this same purpose else where. Secondly, because there is not a better remedy against dissensions and schisms the● to be like minded in the Lord, as without which it cannot be but that there be dissensions and schisms. For what was the cause of the dissensions & contentions wherewith the Church of Corinth was troubled? Was it not because they were not like minded in the Lord? One held of Paul, another of Apollo's, one of Cephas, another of Christ; one would pray and prophecy bareheaded, another with his head covered, and when they came unto the Lord his Supper one was hungry, and another was drunken. And how can it be but that there should be dissensions and contentions, when one likes this, and another that, one would have this, and another that, one draws this way, and another that way? In a little house, ye know, if the husband be of one mind, and the wife of another; the Parents of one mind, and the children of another; the master of one mind, and the servants of another, and every of them will needs follow their own mind, and fancy their own way, how troubled must needs that house be? And therefore our blessed Saviour being now ready to be offered, in that holy prayer for all his children prayed, that we might be all one even as He and the Father were one, joh. 17.21. that we might all be one in the Father and in him, even that we might be like minded in the lord Phil. 3.16. And in the next chapter our Apostle prescribeth it as a remedy against dissensions in the Church to proceed by one rule, and to mind one thing. If then we will walk as becometh the Gospel of Christ, we are not only to be joined in one faith, and in hope, but in all things we are to be like minded one towards another according to Christ jesus; we are to love and like, affect and fancy, will and desire the same things as they are pleasing unto the Lord; being at one with God, we are to be of one mind amongst ourselves. Here then our adversaries will ask of us, if this be so necessary a duty, how happens it that ye are not all like minded? What mean the terms of Zwinglians, Lutherans, Bez. epist. 5. Caluinists amongst you? How is it that amongst you some are Brownists, some Baroists, some Puritans, some Protestants? How is it that touching ceremonies, touching discipline, and the like there is such difference amongst you? Doth not these things plainly argue that ye are not like minded amongst yourselves? For answer whereunto, 1. Of them that ask us these questions I demand of them the like: are they all like minded? What mean then the terms of Thomists, Scotists, Vide Par. in Iren. cap. 26. Ockamists, Canonists, and Divines amongst them? How is it that amongst them some are White, some Black, some Grey Friars, some Franciscans, some Dominicans, some jesuits, some barely Priests? How is it that not touching ceremonies, or discipline alone, but touching main and great points of doctrine there is such difference amongst them? Touching the Scriptures, doth not Arius Montanus say, that the books of the old Testament not found in the Hebrew Canon are Apocryphal; and doth not Bellarmine deny it? Doth not Canus say, that the Hebrew text is wholly corrupt by the malice of the jews, and doth not Bellarmine deny it? Doth not Bellarmine himself for expounding of the Scriptures sometimes refer us to the fathers of the Church, sometimes to general Counsels, sometimes to the Pope and Cardinals, sometimes to the Pope himself? It would be too long to run through the rest of many points of doctrine where in they descent among themselves. They need no other to note this unto the whole world than Bellarmine himself, who in the beginning of the discussing of every controversy betwixt us and them, showeth how not only we descent therein from them, but how they descent amongst themselves. First therefore, let them pluck out the beam of their own eye that so they may see clearly the mote which is in our eye, le● them clear the point that they are like minded amongst themselves, and then let them tell us that we are not all of one mind. But how do they show that we are not all of one mind? If ye be, say they, then what mean the terms of Zwinglians, Lutherans, Caluinists, amongst you? But I say unto them, what do they mean to note us by such terms? The memories of these men we honour and reverence, as also we do other notable lights which have been in the Church, and are at this day. But if we be named after any other name then only the name of Christ jesus, it is through their malice not by our desire. Yea, but how is it say they, that some amongst you are Brownists, some Baroists, some Puritans, some Protestants, that touching ceremonies, and outward discipline there is such difference amongst you? I answer, that if there be any Brownists or Baroists amongst us we hold them not to be of us, and therefore their distraction from us ought not to be objected unto us. Now for our difference about ceremonies, and outward discipline, I wish we were all like minded in these things, and it is a fault and blemish of some in our Church, that we are not like minded in these things. But for the substance of doctrine, and grounds of religion wherein is it that we are not like minded? If they could, no doubt they would tax us in the substance as they do in the accident; and as they cannot in the substance, so I wish they could not tax us in the accident. So should the joy of our Zion be full, if we were all like minded, both for the substance, and for the accident, and so many as love the peace of Zion, and wish her prosperity, pray also that this her joy may be fulfilled. Again, this may serve to reprove a fault too too common amongst us. For if we be joined together in one faith, and in one hope, if we agree in the substance of truth, we think it a small matter to dissent amongst ourselves about smaller matters. And indeed it is the less matter. But yet it is a thing which we ought to labour, even to be like minded in the Lord in all things. Which our Apostle sufficiently showeth when in his exhortations unto us to be like minded, he doth not limit us unto these or these things, but indefinitely he would have us to be like minded, according to Christ jesus. In matters of faith, and in matters of ceremony, in matters of doctrine, and in matters of discipline, in matters of life, and in matters of learning, in matters of religion, and in matters of civil conversation he would have us to be like minded, as in the Lord it may be warranted. Let us therefore beware how we soothe up ourselves in dissenting about matters of less moment, when we agree in matters of greater importance. The more like minded we are in the Lord, the more is our conversation such as becometh the Gospel of Christ. Let our care ●herefo●e be, that both in matters of less moment, and likewise in matters of greater importance we may be like minded ●n the Lord, as becometh the Gospel of Christ. But how may we be like minded in the Lord? This our Apostle showeth in the next words, and that is, 1. If we have the same love, i. If we love the same things in the Lord. 2. If we be of one accord, i. If we agree in our wills and desires in the Lord. And 3. if we be of one judgement, i. If we agree in one truth of Christ jesus. For these the particulars are as I take it comprised under, and meant in that general; so that i● we thus love and agree in the Lord than are we like minded in the Lord, and our conversation in a great part is such as becometh the Gospel of Christ. Because I have stood long upon the general, I shall the less need to stand upon these particulars, which in effect have been handled in the general. Briefly therefore of these as time will give leave. The 1. thing then, which in these particulars I note is, that the Apostle would have them to have the same love, the same I say, in respect of the object, that they should love the same things, the same Church, the same Gospel, the same truth even as we say that they have the same faith, who believe in the same Christ. Hence than I observe, that if we will be like minded, and walk as becometh the Gospel of Christ, the● must we love the same things in the Lord, not one one thing and another an other thing, but the same things, as simply the same things. For we may love the same things, and yet be f●● from that love of the same things which becometh us, as namely, if we love the same delights of the flesh, the same sins or corruptions whatsoever; but the same things in the Lord and in the love whereof he is delighted, and well pleased. Thus it is commanded us every where in the book of God that we all love the same God, the same truth, the same means of our salvation in Christ, and generally the same things whatsoever they be that belong unto our peace. And the reason of it is plain. For where one loves one thing, and another another thing; as for example, one Christ, and another Antichrist, when one hateth that which another loveth; where every man loves that which himself liketh, and scarce two love the same things, what love can there be, nay what distractions must there not needs be, nay what desolation are not likely to ensue? In the Church of Corinth they loved not the same things, but one loved this man, another that ma● and what dissensions bred it in that Church? In our neighbour kingdom of France they love not the same things, but one sort love the light of the word, another sort love darkness better than light, and what blood hath it shed in that kingdom? Amongst ourselves we love not the same things in the Lord, but one sort love their pleasures, another sort their profits, another sort their promotions, the fewest sort the things that they should love, and what but a judgement likely to ensue? Nay beloved here is the misery, and like to be the ruin of our Land, in our Land we love not the same things in the Lord, but we love too many of us that man of sin, and the poisoned cups of the fornications of that whore, and too few of us the simplicity of the truth of Christ jesus, to speak plainly we love too many of us the Pope and his merchandise, and too few of us Christ and his truth, we speak not the language of Canaan, but half in the speech of Ashdod, and half in the language of Canaan. Hereupon it is that Pope and his adherents conceive courage against us to subdue us and our Land, and to make us a prey unto their teeth. Beloved, if we will not for the love of the Lord, and because the holy Ghost hath commanded us, yet for the love of our own lives, and that we be not made a prey unto our enemies, let us love the same truth of Christ jesus, and generally the same things in the Lord. Let us no longer halt between God and Baal, Christ and Antichrist, religion and superstition; but with religious hearts let us love the same truth, the same God, the same things in the Lord, that some may be ●ike minded according to Christ jesus. The 2. thing which in these particulars I note is, that the Apostle would have the Philippians to be of one accord, i. to ●gree in their wills and desires touching every thing that is good, belong it unto religion, or unto civil life and conversation. Whence I observe another necessary duty for us that we be like minded, and walk as becometh the Gospel of Christ, and that is, that we agree in our wills and desires in the Lord, that unity and concord amongst us be preserved and maintained. To agree in mischief we are ready enough, neither need we any to move us thereunto. For, as it is in the Prophet, Psal. 50. If we see a thief we consent unto him, and we are partakers with the adulterers, we run with the wicked to do evil, and we easily join hands with the wicked and ungodly. But to be of one accord in the Lord we are not so easily drawn, albeit this be the agreement that the holy Ghost requireth of us, and commendeth unto us. Ps 133.1. Behold, saith the Prophet, how good and joyful a thing it is brethren to dwell together in unity, i. to live together in that concord, and good agreement which is acceptable to the Lord. And the more to show the precious worth of holy agreement amongst the sons of God, be likeneth it unto the ointment prescribed for Aaron, which was so sweet that when Aaron was anointed therewith, Ex. 30.23. the smell of it was most pleasant unto all that were by. And even so sweet and pleasant a thing it is to see brethren to be of one accord in the Lord. This is that which is commended in the faithful in the Acts, Act. 4.32. that they were of one heart, and of one soul agreeing in their minds, wills, desires, and affections. And where this agreement in the Lord is not, there the Lord is not. And yet in matters wherein we differ one from an other, how hardly are we brought to be of one accord in the Lord? If we differ in matters of religion, either we will not vouchsafe one to talk with an other in them, or if we do, we will be sure to set that down with ourselves, that howsoever we be convinced, yet we will never yield to agree with them that would persuade us. We have too too lamentable experience of it. For when we talk with them that are popishly affected, though they be convinced, yet will they not yield to agree with us. Likewise if we differ in matters of civil life, how hardly are we brought one to yield unto another, and all to agree on that which is most evidently good? Nay if we have once taken a stitch against it, we will never agree to it whatsoever come of it. But beloved, this becometh not the Gospel of Christ. If we will walk worthy of Christ, let us be like minded, having the same love, being of one accord. The 3. thing which I note is, that the Apostle would have them to be of one judgement, i. to agree in one truth of Christ jesus. Whence I observe a threefold necessary duty for us, that we be like minded, and walk as becometh the Gospel of Christ, and that is, that we agree in one truth of Christ Ie●us, even in that truth which the Prophets and Apostles have ●aught us. All agreement without this is but disagreement. This alone knits the knot of good agreement. Let our adversaries look how they agree in this, in those manifold positions which they maintain beside and repugnant unto this. LECTURE XXVI. PHILIP. 2. Verse 3. That nothing be done through contention or vainglory, but that in meekness of mind every man esteem other better than himself. 4. Look not every man on his own things, but every man also on the things of other men. IT remaineth now, that we speak of those unchristian vices which the Apostle dissuadeth, as the very bane of that love, concord, and unanimity, which before he had persuaded, in these words, That nothing be done through contention, etc. That nothing be done, etc.] In these words then the Apostle amplifieth his exhortation, first, by two evils which he dissuadeth, as the very bane of that love, concord, and unanimity, which before he had persuaded, namely contention and vainglory, That nothing, etc. 2. By the contrary virtue unto them, which he persuadeth as the very fostermother of that love, concord, and unanimity, which before he had persuaded, namely humility, but in meekness of mind: amplified also by the definition thereof, which is, that it is a virtue whereby one man esteemeth another better than himself. So that here is both a dehortation, and an exhortation. A dehortation from contention and vain glory, That nothing be done, etc. An exhortation unto humility and meekness of mind, but in meekness of mind etc. So also in the next verse is first an evil dissuaded; secondly, the contrary virtue persuaded: a dehortation, and an exhortation. A dehortation from self-seeking of our own things, which also is an enemy unto that love, concord, and unanimity, which before he had persuaded, in these words, Look not, etc. An exhortation unto a regard of other men's things, a means of preserving that love, concord, and unnimitie, which before he had persuaded, in these words, be● every man also on, etc. So that here are three breeders and causes of discord and dissension dissuaded, viz. contention, vainglory, and self-seeking of our own things; and two preservers of love and concord persuaded, viz. humility and due regard of others: the one dissuaded, and the other persuaded, that love, concord, and unanimity may be maintained. This of the order and meaning of the words in general Now for the more particular opening of the meaning or them, the words ye see in themselves are unperfect, and do thus depend upon the former: Fulfil my joy, that ye be like minded, having the same love, being of one accord, and of one judgement. Why? That nothing be done through contention and vainglory. As if he should have said, If there be among you contention and vainglory, it is not possible that ye should be like minded, having the same love, being of one accord etc. For these are the very firebrands of discords and dissension, and the very bane of concord and love. So then shall ye be like minded, to love the same things, to agree on the same things, to be of one judgement touching the truth, if ye mortify, if ye kill and crucify these earthly and vile affections of contention and vainglory, That nothing be done amongst you ●●●gh contention and vainglory, but that in mocknesse, etc. 〈◊〉 by contention the Apostle meaneth a delight to differ 〈◊〉 men in judgement, and in every other thing; and 〈◊〉 glory he meaneth a tickling desire to get glory by 〈…〉 singularity in things. So that when the Apo●●● 〈◊〉 ●●ue nothing done through contention, his meaning is, that he would have none of them to take a delight in dissenting from other men, but when they think the truth ●o be like minded unto them. And when he would have nothing done through vainglory, his meaning is, that he would have none of them to be tickled with such a desire of glory, as to single out himself in judgement from the rest, ●nd to disdain to think as the rest do, think they never so well. The rest that followeth is more easy to be understood, ●nd may further be opened as we come to the several points. Now let us see what observations we may gather hence for our further use and instruction. The first thing which here I note, is, that the Apostle would have nothing done among the Philippians through contention, he would have none of them to take delight in dissenting from other men in judgement, or in any other thing, he would have none of them to be contentious persons, ●uch as cannot abide to agree with others, though they be in the right, such as are never well but when they are in opposition, in contradiction. Whence I observe, that amongst Christians called to the knowledge of God by the Gospel of Christ, all contention should be abandoned, nothing should be done amongst them through contention, they should take no pleasure in dissenting from other men, either in judgement, or in any other thing. This our Apostle plainly showeth, where he saith, first, that contentions are a work of the flesh; and then, that they that are Christ's, Gal. 5.20.24. have crucified the flesh, with the affections, and the lusts. Lay then these together thus: They that are Christ's, have crucified the flesh, with the affections and the lusts, so that they do not serve sin in the lusts thereof. But contentions are an affection and lust of the flesh, reckoned up with adultery, fornication, idolatry, witchcraft, heresies, murders, drunkenness, gluttony, and such like. What then must needs follow, but that they that belong unto Christ, must abandon all contentions, must do nothing upon a humour to thwart and to cross, upon a delight to dissent and to differ. And the reason hereof is very plain: for when men once grow to that, that they take a delight and pleasure in crossing and thwarting other men, and in opposing themselves unto whatsoever they say, be the thing never so clear, never so true, how can they as becometh Christian be of one accord with others? Nay how can it be, but that such opposition and contradiction should breed great discord and dissension? Pro. 26.21. It is one of salomon's Proverbs, As the coal maketh burning coals, and wood a fire, so the contention's man i● apt to kindle strife. Whence it is clear, that contention is as fit to stir up strife, as coal and wood to make a fire. Look into the Church: The schisms and heresies, the broils and stirs, wherewith the Church at all times is troubled, whence are they? Are they not commonly from men of contentious humours, which take a pleasure in dissenting from the rest of the Church, and in maintaining new and acquaint opinions by the sharpness of their wits? Arrius, Nestorius, Macedonian and many other the like, by whose heresies the Church hath heretofore been troubled, were they not such men? And what are they that endanger the peace of the Church in our day? Are they not such men? Again, look into the Commonwealth: The divisions and discords, the tumults and brabbles, wherewith all societies and bodies are troubled▪ whence are they? Are they not commonly from contentious men, which love to say and do otherwise than the rest? Experience hath so tried it, that it will not be denied. So that ye see there is great reason of abandoning all contentions among Christians, that nothing be done through contention amongst them. What then? May nothing be done through contention? If 400. false Prophets counsel Ahab to go to war, 2 Chro. 18. may not Michaiah set himself against them all, and tell Ahab, that if he go, jer. 15.10. he shall fall there? May not jeremy contend and strive even with the whole earth, as himself witnesseth that he did? Indeed if Michaiah or jeremy do so, they shall be counted contentious men for their pains, insomuch that jeremy shall cry out, and say, Woe is me, my mother, that thou hast borne me a contentious man, and a man that striveth with the whole earth; for so he was accounted. And so our whole Church, for dissenting from the Romish Church, we are counted schismatical, heretical, contentious men. But ye must know that there is a great difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betwixt a due examination and a perverse opposition, betwixt dissenting from others, and a delight to dissent from others, betwixt dissenting from others to maintain a truth, and a dissenting from others only to contradict, whether the thing be true or ●alse. We may not (as our Apostle here saith) do any thing through contention, but we may and must duly examine ●hings that are called into question. We may not take a de●ight in dissenting from others, but we may dissent from others: we may not dissent from others only to contradict, ●hether the thing be true or false, but we may and must dis●ent from others to stand for the truth. Let it be proved then ●hat Michaiah dissented from the 400. false Prophets only ●pon a humour to contradict them, or that jeremy strove ●ith the whole earth, upon a delight to set himself against all men, and then let it be said that they were contentious men ●ndeed. And let it be proved, that we generally in dissenting from the Romish Church, do it upon a delight and pleasure ●hat we take to make a perverse opposition, and then let it be ●aid that we are contentious men indeed. Otherwise in vain ●s it said, that either those Prophets did, or that we in the general, or in the particular, do any thing in these matters through contention. To know then whether any thing be done through con●ention, these two rules are necessary: 1. Is it done upon a ●umour and delight to contradict, whether it be true or ●alse? Then is it done through contention. 2. When the ●ruth is manifested, is the opposition still maintained? Then ●s it done through contention. Otherwise if we descent from others at the first, and afterwards when the truth is manifested, yield unto the truth, as often it falleth out, when there ●s dissenting through ignorance; or if we descent from others ●n the things wherein they descent from the clear truth, only for the truth's sake, wherein we desire that they would agree with us, that which we do can no way be said to he done through contention: for thus we may do many things, but nothing may be done through contention. Now I wish we were all of us as far from being contentious, as we are every one of us loath to be called contentions, and that both Church and Commonweal were as free from the thing, as the name is odious in both. Every man more ready than other to post the name off from himself, and none so ready to abjure that he takes any delight in dissenting from other men, as he that is most contentious of al● None will be contentious, and yet both Church and Commonweal groan under the burden of contentious men. I● our Church what Cockatrice eggs be now a hatching? what outworn errors of Pelagianisme be now a broaching? Liberty of will, universality of grace, salvation of all men, and other like damnable errors must now be set on foot again, though the whole Church be set on fire therewith. And by whom, but by contentious men, which cannot abide to agree with the Church in the received truth, but in a conceit of themselves, and pride of their own wits, must run out from the rest, and have a conceit beyond the rest? In the Commonweal likewise, what siding and factioning, what garboils and divisions in every Company and Society, in every Incorporation and Body? And by whom, but by contentious men, which because they will be above also then, wi●● not agree with any others? The truth is, that whereas nothing should be done through contention, nothing almost is done, but through contention. And yet every man will wash hi● hands of contention. But it is but as Pilate washed his hands of the innocent blood, when as his fingers dropped with the blood of that just one. And as well might Arrius, Nestor●● Macedonius, and other like Arch-heretikes wash their hands as many in our day can wash their hands of contention. Well, we see the Apostle would have us to do nothing through contention. Let us hearken unto the Apostle, and let us take heed of taking a delight in dissenting from others, and being always ad oppositum. Another fault likewise it seemeth there was amongst the Philippians, which the Apostle would have repressed, and that was vainglory▪ a vain affectation of glory, which is, when vain men to get themselves glory single themselves in some vanity from the rest. Now the Apostle would have nothing done amongst them thorough vainglory, he would have none ●f them so tickled with a vain desire of glory, as to disdain ●o be like unto others, or to affect singularity in judgement, ●r any other thing from the rest. Whence I observe, that as contention, so vainglory should be abandoned amongst Christians, nothing should be done amongst them through vainglory, they should not in the vanity of their hearts sin●●e themselves in any thing from the rest, so to get glory amongst men above the rest, neglecting the glory that comes of God alone. Hereunto also maketh that exhortation ●t the Apostle, where he saith, Gal. 5.26. Let us not be desirous of vainglory, provoking one another, envying one another. In which place ●●rst we have a very plain prohibition of vainglory, let us ●ot be desirous of vainglory. It is a fault which haunteth even ●ery good men, but (saith the Apostle) let us not be desirous of vainglory: and then the rather to dissuade us from all desire ●f vainglory, he setteth down two such fruits thereof, as ●ewes it to be a bitter grape: the one, provoking of one another, ●or that men desirous of vainglory are wont to provoke others to emulations and strife, that by dissenting from them ●hey may get some glory unto themselves: and the other, en●uing of one another, for that men desirous of vainglory are ●ont to envy and spite others that seem any way to stand in ●heir light, and to be as good as they themselves are. So that hence also the reason why we are to do nothing ●●rough vainglory is very plain; for when men once grow ●● that to be desirous of vainglory, it is not possible that they ●ould as becometh Christians be of one accord with o●●ers. For then forsooth we may not be as others either in ●●dgment, or in any thing else; nay then we disdain others, ●ay then our thoughts are running on such things as wherein ●e may be singular above others. Then if we be men of the Church, as we are called, we must either have new opinions ●y ourselves, or some new interpretation by ourselves, or ●●me new kind of defence of some thing by ourselves. And ●● we be other men, yet some thing or other there must be sin●●ular in us: whereupon some have called vainglory the ve●● mother of heresies and dissensions whereby both Church and Commonweals have been ruined. So that ye see there is great reason of this caution amongst Christians, that nothing be done through vainglory. Where briefly note this withal, that it is vainglory that we are not to affect: for this glory we may all affect, that men may speak well of us, and glorify God on our behalf, ever as our Apostle professeth that he did, where he saith, We give no occasion of offence in any thing, that our ministery should not be reprehended; whereby he meaneth that to the utmost of his power he endeavoured that his ministery might be magnified; and this glory also we may affect so to do that which we do as that we may have praise with God. But we are to do nothing through vainglory, that by singling ourselves from others we may get praise amongst men. And yet how many things are done through vainglory by many of us? Our first parents were not more ready at Satan's suggestion to eat of the forbidden fruit through a vain desire of glory to be like unto God, than we their posterity and children after their own image are ready through the like desire to do many things that we should not do. What is it that makes us go to Bellarmine, and setting a fresh varnish upon his reasons to set abroach in the Church new and strange opinions? What is it that makes us plead the Pope's cause more than we need, and more than is either for the quiet of the Church, or hath sound warrant by the word? What is it that makes us disdain to walk in the old and beaten way, 〈◊〉 to seek out new ways to walk in? If it be not through contention, is it not through vainglory, that we may get us a name? I point only at some things, which I had rather you should conceive with yourselves, than I speak of them. It i● utterly a fault amongst us, that many things are done through contention, many things through vainglory, and good it were that the means how this might be remedied were diligently to be thought upon. Now the means how this might be remedied are prescribed in the next words by our Apostle: let every man put on meekness of mind, and in meekness of mind let every man esteem other better than himself, and then nothing shall be done through contention or vainglory, but that etc. Where ●irst ye see that humility and meekness of mind is opposed ●nto contention and vainglory as a preservative against ●hem, and preserver of that unity and concord whereof they ●re the bane. Secondly, ye see how it is defined, to be a ver●ue whereby every man, not only men of meaner place and ●ate, but whereby every man of what state or place soever he ●e, esteemeth other better than himself. Whence I observe sovereign preservative against contentiousness and vainglory, and so an only fostermother of love, concord, and ●animitie, and that is humility and meekness of mind, to steam every man better than ourselves. If we ourselves would ●e free from these cankered affections of contentiousness and vainglory; if we would have nothing to be done amongst us ●ther in Church or in Commonweal through contention ●nd vainglory; if we would have unity, love, and concord maintained amongst us, then must we every man of us put ●n meekness of mind, and in meekness of mind every man of us ●ust esteem other better than himself, be our state and place ●igher or lower, better or meaner, we must every man be low ● our own eyes, every man willingly yield unto another, ●nd every man think meanlier of himself then of other. hereupon our Apostle being to exhort the Ephesians to keep ●e unity of the spirit in the bond of peace, gins his exhortation ●●us: I therefore being prisoner in the Lord, Eph. 4.2. pray you that ye ●alke worthy of that vocation whereunto ye are called with all ●mblenes of mind, and meekness etc. thereby implying that ●mblenes and meekness of mind is one of the best preservers of the unity of the spirit in the bond of peace, and so consequently one of the best preservatives against contentiousness ●●d vain glory. Which yet will evidently appear, if a little ●e compare the contentious, and the vainglorious man ●th the meek and humble-minded man. The contentious ●an takes a delight in opposing himself against all, the hum●e man doth not willingly oppose himself unto any; the ●●ntentious man will not yield, the humble man willingly yieldeth; the contentious man standeth stiffly in what he maintaineth be it true or false, the humble man easily relenteth from the false, and gladly submitteth himself unto the truth; the contentious man is in his element when he is stirring up strife, the humble man grieveth much to strive, if then we were humble men, nothing would be done through contention amongst us. Again, vainglorious men think better of themselves then of others; the humble man esteemeth other better than himself; the vainglorious man is puffed up with a conceit of his own excellentness, and disdeineth others, the humble man is lowly in his own eyes, and reverenceth others; the vainglorious man must be singular for some thing above others, the humble man is gladly of one accord, and of one judgement with others; the vainglorious man thinketh every great place too mean for him, the humble man thinketh himself too mean for every place. If then we were humble men, nothing would be done through vainglory amongst us. Again, the humble man gladly assenteth, willingly liketh, meekly submitteth himself unto every thing that is good: if then we were humble men, we should easily be knit together in one mind, and in one judgement. Indeed if we were hamble men, it must needs be that we should be like minded, having the same love, being of one accord, and of one judgement, it could not be that any thing should be done through contention, or vainglory amongst us. An excellent virtue then, an excellent grace of God is this humility and meekness of mind: but as rare as it is excellent. For who is he that in meekness of mind esteemeth other better than himself? Very common it is with us in the vanity of our mind to esteem of ourselves better then of others, to think of ourselves as the proud Pharisie did in the Gospel of himself, and of others as he did of the Publican; to think our own penny the best silver, to value our own gifts at the greatest worth, to make ourselves equal unto the best, and in taking honour to prevent one another. But very rare it is to think of others better then of ourselves, to make ourselves equal to them of the lower sort, in giving honour one to go before another, in rating of gifts to set our own as the lowest rate. Nay we can say that this is no world for humbleness and meekness of mind, we must now either think well of ourselves, or else none will think well of us, we must now thrust out ourselves before others, or else we shall be left behind all others; we must now either exalt ourselves in some conceit of ourselves, or else we shall be so humbled, that we shall be nought set by. And it is so indeed. But the less that this virtue is practised, the more it is to be urged; and the less favour it findeth amongst the sons of men, the more it savoureth of such grace as becomes the sons of God. Yea but we can object against it, and say, what if we know that we are better than others, more learned than others, more wise than others etc., are we then in meekness of mind to esteem others better than ourselves? Whereunto I answer, understanding this to be spoken as it is to the Church, that if we know some things in ourselves, whereby we are better than others of our brethren, yet withal we must know that this grace is not given us to lift up ourselves above them; but for ourselves in comparing ourselves with others, we are to look upon our own wants and imperfections, and thereby to be humbled in ourselves; and for others, we are to cover their wants with charity, and to look upon the good things in them, and so to prefer them before ourselves. Or we may say, that in modesty we are to yield in many things of our own right, so that though David knew himself to be better than Saul, yet in modesty and in meekness of mind he may esteem Saul better than himself. Whatsoever be objected against this rare grace of humility, yet thus we must cut off contention and vainglory, or else unity and love shall never be preserved amongst us. Here than we see why it is that we are not like minded one towards another, having the same love, being of one accord, and of one judgement: why it is that many things are done amongst us through contention and vainglory; and it is because there is not in us that meekness of mind to esteem others better than ourselves. In the words therefore of the Apostle, I beseech you as the elect of God, holy and beloved, Col. 3.12. put on tender mercy, kindness, humbleness of mind, meekness, long suffering &c. in giving honour go one before another; be not high minded, but make yourselves equal to them of the lower sort; deck yourselves inwardly with lowliness of mind: for God resisteth the proud, and giveth grace to the humble; and he that humbleth himself shall be exalted. Let nothing be done through contention, or vainglory, but in meekness of mind let every man esteem other etc. Look not etc.] Here is a dehortation from self-seeking of our own things, which is a third enemy unto that love, concord, and unanimity which before he persuaded; as it is also to humility, and an exhortation unto that virtue which is both a preservative against this evil, and a preserver of that love, concord, and unanimity which before he persuaded, and also of humility. Whence briefly I observe two means whereby to come to humility, and to preserve love, concord, and unanimity: the one is not to look on our own things; the other, to look on the things of other men. For if we look every man on his own things, as for example, every man on his own graces, on his own wit, on his own learning, on his own judgement, or every man on his own commodity etc., and neglect or contemn the things of other men, what else will follow of this self-love but vainglory? and what will follow of it but contention? What was the cause of the pharisees pride, and disdain of the poor Publican? Luc. 18.11. He looked upon his own fastings, and Sabbath keep, and tithe-paying, and such like things; he looked not on the Publicans confession, contrition, and humble prayer. We may look on our own things, on our own graces, to glorify God by them and for them, not to glory in them, and on our own commodities, in a Christian sort to seek them and to use them; but we may not only look on our own things, but also on the things of other men; not to be busy in their matters, but on their graces to reverence them, and on their commodities to regard them. Thus shall we be humbled in our own eyes, and thus love and concord shall be easily preserved. LECTURE XXVII. PHILIP. 2. Verse 5.6.7.8. Let the same mind be even in you that was in Christ jesus, who being in the form, etc. THE Apostle being now prisoner at Rome for jesus Christ, in writing this Epistle to the Philippians, and divers others which he wrote there in his bonds for the gospels sake, giveth most manifest and evident proof of the great care which he had over all those Churches which he had planted in all places. In all which his Epistles as here laboureth to confirm them in the truth of that doctrine which by his preaching they had embraced, so most carefully every where he admonisheth them not to be troubled at the bonds which he suffereth for the gospels sake, assuring them that his imprisonment, afflictions, and all things that came to him were to the furtherance of the Gospel which he had preached. In which points also the Apostle having laboured earnestly in the former Chapter of this Epistle, now in this Chapter in the words before my text, he exhorteth them above all things to humility, meekness of mind, and brotherly love, that they should do nothing through contention, or vain glory, or self-conceit, but that every man should esteem other better than himself, and should look on the things of other men, and not on his own things. In these words which I have now read unto you, the Apostle goeth forward to excite and stir up the Philippians, and in them us, unto this same true humility, meekness of mind and brotherly love. Wherein that he might the rather prevail with them, he presseth the example of Christ, saying, Let the same mind be in you, etc. In the opening and declaring of which example of Christ jesus, he first setteth down his humility, and then the issue thereof, which was his exaltation into glory. His humility is here described to be twofold. First, in that he being in the form of God, i. being God, and without all injury to the Godhead, equal in might, power, and majesty unto the Father, yet made himself of no reputation, and took on him the form of a servant, 1. was made man, even the most abject amongst men. 2. In that being made man he humbled himself, willingly laying aside as it were the power of his Godhead, and became obedient, in all things which the law required of him, unto the death, even the most shameful death of the Cross. After this double description of Christ his humility, followeth, and is set down the issue thereof, which was that he was not left in this lo● estate, but was highly exalted far above all principality, and power, and might, and domination, and every name that is named not in this world only, but in that also that is to come, so that at his name should bow every knee, both of things in heaven etc. The argument then or reason, which the Apostle draweth, to persuade them to true humility, & brotherly love one towards another, from Christ his example in effect is this: If Christ who being God blessed for ever, and equal to the father, yet so far humbled himself that he became man, and took on him the similitude of sinful flesh: And again, if Christ descending from heaven in the similitude of sinful flesh, and being made man, did yet so far humble himself, that he became obedient to the death, even the death of the cross. Lastly, if Christ being God, and having humbled himself to be man, and being man, having humbled himself to the death of the cross, was therefore highly exalted, and had a name given him above every name etc. how then ought we sinful men to put on us this humility, and meekness of mind, no man through arrogancy treading down his weak brethren, but every man esteeming other better than himself? This I take to be the Apostles argument in this place. It is then as if he had thus said: O ye Philippians my hearts desire for you is, that ye may be found perfect and entire, lacking nothing, in the day of jesus Christ. Wherefore I beseech you that nothing be done among you through contention, or through vain glory, but that ye be like minded one towards another, that ye love one an other, and that in all humbleness and meekness of mind ye submit yourselves one unto an other, & every man esteem other better than himself. Learn I beseech you of Christ jesus himself, whose Disciples, whose servants, members of whose body ye are, learn I say of him to be humble and meek. For he being God, and without all injury to the godhead equal in glory, and honour, and majesty unto the Father, yet made himself of no reputation, and became man, and was like unto man in desires, in infirmities, in sorrows, and in all things sin only excepted: yea being man, he so far humbled himself, that he was obedient in all things even unto the death, and that the shameful death of the cross, where ●he hung between two thieves. Let the same mind be in you that was in Christ jesus: be ye humble and meek as he was, not in that degree, but in some measure frame yourselves unto that humility that was in him, and then assure yourselves, that as Christ was not thus lef● but was highly exalted, etc. so you, if you humble yourselves, you shal● be exalted. This I take to be the meaning of these words of the Apostle. They branch themselves, as you may see, into three parts: whereof the first is, an exhortation unto humility, and meekness of mind, Let the same mind etc. 2. Is set down the humility of Christ, as a pattern for them to look upon, and to persuade them to humility, Who being in the form of God, etc. 3. Is set down Christ his exaltation into glory after his humiliation here on earth, as a motive also to persuade them unto love and humility, Wherefore God hath also, etc. I can only point at those manifold notes, and most profitable instructions which hence might be gathered. First therefore in the exhortation we are to note what it is whereunto the Apostle exhorteth the Philippians, and in them us. The thing whereunto he exhorteth both them, and us, and all that will live godly in Christ jesus, is, that we should be humble and lowly, kind and courteous, gentle and loving one unto an other, in all humbleness submitting ourselves every man one unto another, and in all meekness of mind esteeming every other man better than himself. The like exhortation the same Apostle maketh, Rom. 12.01 where he saith; be affection●● to love one an other with brotherly love, and in giving honour go out before an other. In which place the Apostle together with his exhortation unto humility, the fruit whereof is the preferring of our brethren in honour before ourselves, joineth the ground thereof, which is love. For if we love our brethren, than we can willingly submit ourselves unto them, and prefer them before ourselves: but where this love of our brethren is not, there is contempt of them, and lifting up of ourselves above them. The like exhortation also the Apostle Peter hath, 1 Pet. 5.5. where he saith, Submit yourselves every man one unto an other, and deck yourselves inwardly in lowliness of mind: In which place you see how the Apostle speaketh of humility, as of a special ornament wherewithal the child of God is decked, and beautified more than with all costly jewels, and precious ointments whatsoever. But here it is to be observed, even from the Apostle in this place of Peter, that there is a two fold humility and holiness; the one inward, the other outward; the one of the mind, the other to the eye, the one true and holy, the other ill and hypocritical. Of the outward and hypocritical humbleness the Apostle speaketh where he thus writeth unto the Colossians; Let no man at his pleasure bear rule over you by humbleness of mind, Colos. 2.18. and worshipping of Angels, etc. For the understanding of which place it is to be understood, that there were craftily crept in amongst the Colossians certain which taught them to worship Angels, because forsooth it was a point of great arrogancy straightway to rush into the holy place, and to worship God: greater humbleness beseemed them then forthwith to rule into God's presence, and to fall down before him, and to worship him. Much like unto those who at this day teach men to use the intercession of the saints departed this mortality, and to make their prayers unto them, not boldly and presumptuously themselves to enter into the King's palace before the throne of grace, but in all humbleness to prostrate themselves before the saints and their images, that so their prayers and supplications through their intercession may be accepted with God. But against such as by such humbleness seek to abuse us, the Apostle plainly warneth us in this place; ●or that this humbleness is a voluntary submission not taught ●y God, but chosen according to men's own fantasy. The ●nward humility, and lowliness of mind is that whereof Pe●er here speaketh, and whereunto our Apostle in my text exhor●eth. It is the heart, the mind, and the soul that God regardeth: there must be the seat of humility, if it be true humility. The glory of the true Christian is within; and therefore it is said, The King's daughter is all glorious within: Psa. 45.13. the king's daughter, i. the Church, and then if thou be a lively member of the Church, thy glory is within, and thy outward humility is then good when it proceedeth from within, even from the lowliness of the mind. And now that you see what it is, even what humility it is that the Apostle exhorteth unto, I beseech you (with the Apostle) that the same mind be in you that was even in Christ jesus, that in meekness of mind every man esteem other better than himself. It is an exhortation, which if we shall a little look into some of those properties which always follow this humbleness of mind whereunto the Apostle exhorteth, I fear me we shall find that we have either never heard of, or never harkened unto. The property of it is, in giving honour to prefer others, Rom. 12.10 as ye have already heard out of the Apostle: and as is further proved by that parable of our Saviour Christ unto the guest when he marked how they chose out the chief rooms at feasts. Luc. 14.7. Out of both which places it may appear that he that is truly humbled, in matters of honour preferreth not himself before others, but preferreth others before himself. But how far we are from this humility, the great ambition of men in our days, and great seeking of every preferment, yea of every petite office in every town incorporate, would speak if I should hold my peace. Nay so far are we from preferring others before ourselves, that rather than we will not climb over the heads of those that are better than ourselves we will use all bribery and corruption, yea & out of our false hearts we will devise all manner of lies and slanders against them, and rather than fail we will libel against them. It is so, and where it is so there wants this humbleness of mind here spoken of. Another property of it is, that he that is humble, and a● our Saviour calleth him poor in spirit esteemeth others better than himself, as the Apostle showeth vers. 3. He standeth not upon the conceit of his knowledge, of his honour, of his wealth, of his friends. If he have these things he acknowledgeth them to be the blessings of the Lord, but no cause why he should swell with pride, or advance himself above his brethren. But doth not the wealthy rich man tread under foot, and oppress with all wrong and violence his poor neighbours? Is not the great Scholar, and wise man so puffed up with his knowledge that he counts of others little better than fools? Doth not the great man, whether it be that he be great in office, or in birth and friends, doth he not disdain his inferiors, and oftentimes make a mock of them? I wish it were not so: but if it be so, there wants in them this humbleness of mind here spoken of. A third property of it is, as to humble us so before God that we willingly acknowledge whatsoever good thing we have, to be only from God without any merit in ourselves so without self respects to regard the good of others, and of God's Church. For the truly humbled man doth not look on his own things, as it is in the former verse, as so loving them that he careth not for the things of other men; but he looketh on the things of other men, and whatsoever is good for God's Church that he doth. I wish there were no cause of fear that this humbleness of mind were wanting. But who seethe not that the reformation of many abuses is hindered, that many godly and Christian exercises are stayed, that much good many times is left undone? and why? Forsooth because such a one moved it, because such and such men call for it, such and such men like too well of if, and therefore rather than please their humours, let things stand as they are. A thing in practice too too common, and what humbleness of mind where it is so? By this which hath already been spoken, I think, it may appear how little hitherto we have harkened to this exhortation of the Apostle. Well I beseech you, that whatsoever is amiss in this behalf may be amended. Deck your selves inwardly with lowliness of mind: in giving honour go ●e before another: esteem every man another better than himself: ●t neither opionion of wisdom puff you up, or of wealth make you ●ell; but submit yourselves one unto another, and let the same ●ind be in you that was in Christ jesus. And so I come to my se●ond note out of this exhortation. 2. In this exhortation I note the inducement which the apostle useth to move them unto this humbleness of mind, ●hich is the example of Christ jesus. Let the same mind be ● you that was in Christ jesus. Will ye then have a reason why ●e should be lowly in mind? Christ jesus, whose example is ●erule of our life, and whose actions ought to be our instructions, he so humbled himself that being God he for our ●●kes became also man; how then ought we to submit ourselves one unto another in all humbleness and meekness of ●inde? The like motive or reason is used by our Saviour Christ himself, where he saith unto the people that were with ●im, Learn of me that I am meek and lowly in heart: Math. 11. ●0. joh. 13. ●5. as also ●here he washeth his Disciples feet to teach them humility, and ●hen saith unto them, I have given you an example that ye should ●n even as I have done to you. What should I go forward to ●uote Scriptures to this purpose? Nothing more usual in the scriptures then by the example of Christ to stir up unto our several duties: and what ought to be more effectual with us ●o persuade us? when the soldier sees his Captain fight, ●here needs no further spur to set him into the battle. Christ is our Lord, and we his servants: if he our Lord and Master have given us such an example, and have said unto us, ●oe as ye have me for example, should there need any further spur unto us for this duty? If he have so humbled himself ●or us, that being God he became also man, if he have had ●uch compassion on us that when we were enemies unto him ●e reconciled us unto God, if he so loved us that he laid down his life for us, how ought we to be humble and lowly minded one towards another? how ought we to have compassion upon our poor brethren, especially in this heavy time? how ●ought we to love one another with brotherly love? Christ my brethren is our head. If we be members of his body, we must draw our life and our spiritual nourishment from him; we must in all things grow up into him which is our head. Far be it therefore from us to disdain our brethren, to wrong them, to oppress them, to contemn them, to swell in pride against them. Nay rather, let us use one another with all kindness, with all gentleness, with all meekness. Let us submit ourselves one unto another, let us be like minded one toward another in Christ jesus. Himself exhorteth us hereunto, he hath given us an ensample, Let the same mind, etc. Thirdly, I note the humility of Christ, whose example the Apostle here exhorteth us to follow. His humility is here described by the Apostle, first by his incarnation, in that being God, he vouchsafed to take flesh of the blessed Virgin, and to become man, like unto us in all things, sin only excepted secondly, by the work of our redemption, in that being man he yet again further humbled himself, and became obedient to the death, even the most shameful death of the Cross. In the description of Christ his incarnation are very many things most worthy our observation, touching both the natures in Christ his God head, and his Manhood. I can only point at some of the heads of those observations which hence were to be made, and more fully handled. First for the Godhead of Christ, in that it is here said, that he was in the form of God, it is thereby proved, that Christ was true God: for in the self same manner and phrase of speech that here he is said to be in the form of God, in the same is it afterward said that he took on him the form of a servant. Where by the form of a servant the Apostle expresseth his manhood, as here by the form of God is expressed his Godhead. Neither indeed can any be in the form of God, who is not true God. And as in this place he is said to be in the form of God, whereby is meant that he is God; so in other places plainly and directly heads said to be God, Rom. 9.5. as in the Epistle to the Romans, Of when are the Fathers, and of whom concerning the flesh Christ came, wh● is God over all, blessed for ever: and to the Colossians, In Christ dwelleth all the fullness of the Godhead bodily: Coloss 29. and in the Acts, Take heed etc. Act. 20.28 to feed the Church of God, which he hath purchased with his own blood. The phrase of speech in this place is somewhat different, but it is all one as if he had thus said, who ●eing God. Secondly, I note touching the Godhead of ●hrist, that he was equal in all things unto God the Father, the Apostle plainly showeth, where it followeth, that he ●ought it no robbery to be equal with God: for in that he saith, thought it no robbery, he plainly showeth, that it was his ●ght, and no injury at all unto the Godhead, for him that ●as God to be equal unto God. If then it be Christ his right, ●●d no injury at all to the Godhead, that Christ be equal vn●● God the Father, than Christ as touching his Godhead is squall unto God the Father, howsoever touching his Manhood he be inferior to the Father. And this be noted touching the divine nature of Christ. Now touching Christ his Manhood: First, in that it is here ●id, that he made himself of no reputation, or as the word signifies, that he emptied himself, and of all brought himself unto ●othing, I note Christ his Manhood not forcibly to have ●eene imposed upon him, but himself voluntarily to have ●●ken on him the form of a servant. When therefore it is said, ●●at God sent his Son in the similitude of sinful flesh, and again, ●●at God so loved the world, that he gave his only be gotten Son, etc. where God the Father is said to have sent, and to have gi●en his Son, and the Son is said to be sent, and to be gi●en, we are to understand the speeches thus, that God the ●●ther sent his Son, and God the Son was sent of the ●●ther, yet God the Father, and God the Son, being not too Gods, but one God distinguished into two persons, it is ●ghtly said that God the Father sent the Son, and that the ●onne being one God with the Father, made himself of no ●●putation, voluntarily descending from his Majesty, to be partaker of our misery: for if himself had not thus humbled himself, who could have imposed this base estate upon him, ●●mselfe being God blessed for ever? The Angels which kept ●ot their first estate, they were thrown down lower than ●he earth, even to be reserved in everlasting chains under darkness, unto the judgement of the great day. But Christ ●hen he was equal unto God in fullness of power, glory, ma●●estie, knowledge, abased himself, and of almighty, made himself full of infirmity; of immortal, made himself mortal. Secondly, in that it is said, he took on him the form of a servant, I note that Christ so became man, as that he ceased not to be God. For it is not said that the Godhead was changed into the Manhood, but that Christ being God, took 〈◊〉 him the form of a servant, so uniting the God head and Manhood in the unity of person into one Christ, as the reasonable soul and flesh is united into one man. A distinction therefore of natures there is in Christ, but no confusion of substance; one Christ, and he both God and man. Thirdly, it that it is said he was made like unto men, I note the truth o● his Manhood: for the Apostles meaning is, that in no sort be took on him the nature or qualities of Angels, but took the seed of Abraham, and so made himself man; that in nothing he differed from the common sort of men, tasting of all man infirmities, and in all things was as man, sin only excepted Lastly, in that it is said, he was found in shape as a man, I note the same thing that before, namely the truth of Christ his Manhood: for in these words the Apostle his meaning i●, that his very person and behaviour showed him to be a man and a man (as the Prophet speaketh) full of sorrows. Th●● have I briefly pointed at some of those notes and observation which may easily be gathered touching the Godhead and Manhood of Christ, out of this description of Christ his humility in his incarnation. To knit up the whole in one general note and observation, here we may most clearly observe the great humility of our Lord and Saviour Christ jesus: even this one description of his incarnation may both most lively present it before our eyes, and be a most clear pattern unto us how we ought to be minded one towards another. He that was very God, of the substance of the Father, glorious in majesty, wonderful in power, only wise, of right, and without any injury to the Godhead at all, every way equal unto God the Father, of himself vouchsafed to descend from his high and glorious majesty, and to take into the unity of his person the nature of a man, even the base condition of a servant, and in every thing that concerns man's nature to be like unto all other men, sin only excepted. Here is love passing the love of women, and here is humility beyond all comparison. Who knoweth not this? and yet who followeth this pattern of Christ jesus set before him? He when we were enemies unto him, vouchsafed to come unto us: which of us will vouchsafe ●o go unto our enemy, and be reconciled unto him, though ●he commandment be, that the Sun should not go down upon our wrath? Nay how hardly are we drawn to come unto him that hath thus vouchsafed to come unto us? Let the ●ell ring in the fore noon and in the after noon to call us to come unto him, that we may hear his will out of his word, yet either we will not come at all, or at our best leisure, when our own business is dispatched. He for us vouchsafed to descend from his high Throne of Majesty, and to become man: But which of us will stoop down a whit, or at all let down our sail for our poor brethren's sake? Nay if we be above them, rather than we will look so low, we will turn them out of house and home, out of lands and goods, yea we will suffer them for want of food to perish in our streets. O if Christ jesus had been so unkind unto thee, how hadst thou ere this been plunged into the bottomless pit of hell, and so been prevented of this unkindness to thy brother? He disdained not to take on him even the basest condition of a man, even of a servant, and for our sakes to become poor, that we through his poverty might be made rich. But how many of us with patience doc bear our poverty? Nay do we not murmur and grudge against God, as an unequal disposer of these temporal blessings? Do we not often break out into these intemperate speeches, Rather than we will thus want, we will rob by the high ways side, or steal; Rather than we will starve, we will have it out of the rich man's belly? etc. But know thou, that unless Christ had been poor for thy sake, thou hadst had thy portion with the Devil and his Angels. He took upon him our infirmities, that so he might take compassion on our infirmities. But how many of us are moved to take compassion on the miseries, distresses, and infirmities of our brethren? Nay how many of us do shut up all bowels of compassion against those that are in misery and distress? not clothing the naked, not feeding the hungry, not visiting the sick, not relieving the distressed. O my brethres, let the same mind be in you that was in Christ jesus. If he thus humbled himself for our sakes, let us follow him in the practice of humility. Let us equal ourselves unto them of the lowest degree. Let us pluck down our high sails, and be ready to distribute unto the necessity of the Saints. Let us d●e good unto all, but especially unto those that are of the household of faith. Let us not say with the Angel of the Church of La●●icea, I am rich, and increased with gold, and have need of nothing but let us cast down ourselves for our sins, and let every man be humbled in his own soul, and so shall we submit ourselves one unto another. Let us always set before our eyes the humility of Christ jesus in his incarnation, and thereby be provoked to all humbleness and lowliness of mind. Meditate on these things all ye that fear God, and ye shall find rest unto your souls. Meditate on these things, ye that now come, or hereafter mean to come to the Lords Table, to be made partakers of the mysteries of Christ his blessed death and passion. Here Christ jesus, who was made bone of our bone, and flesh of our flesh, inviteth you unto this holy Supper, that you may be made bone of his bone, and flesh of his flesh. Here by a true and lively faith, through the operation of the holy spirit, ye are made bone of his bone, and flesh of his flesh, members of his body, and vessels of his glory. But there must be in you the same mind that was in Christ jesus ye must put away all hatred and contention, all rancour and malice, and as he came to us in love towards us, so we must come unto him in perfect love and charity towards all men. As he came unto us to kill sin in our flesh, so we must come unto him purged from the corruption which is in the world through lust, 2 Pet. 1.4. that so we may be partakers of the divine nature, as Peter speaketh. As he came unto us, giving us an ensample so to walk as he hath walked, so we must come to him with full resolution, and settled purpose, so to walk as we have him for an ensample in all humbleness and lowliness of mind: or else in coming unto him to this holy Table, we heap unto ourselves wrath against the day of wrath, and of the declaration of the just judgement of God. The Lord give us his grace, that we may walk as we have Christ jesus for an example, that submitting ourselves one unto another, we may be like minded one towards another in Christ jesus, that every man esteeming other better than himself, we may all together in all things grow up into him which is our head, that is, Christ. LECTURE XXVIII. PHILIP. 2. Verse 8. He humbled himself, and became obedient unto the death, even the death of the Cross, etc. HE humbled himself, etc.] In which words the Apostle first proposeth this second humiliation of Christ in general, saying, He humbled himself. Secondly, the Apostle describeth it more particularly by the obedience of Christ unto the death, saying, and became obedient unto the death. Where the Apostle noteth a twofold obedience of Christ, the one before his death in his whole life, the other in and at his death; the former consisting in Christ his fulfilling of the Law, the latter in his whole sufferings of death, and all the pains and sorrows thereof: for in that it is said, that Christ became obedient unto the death, the Apostle his meaning is, that Christ was obedient in all things that the Law required of him, both doing the will of his Father in the whole course of his life, and further subjecting himself unto the death; so that he was not only obedient to his Father to fulfil the Law for us, but he was obedient unto the death, to lay down his life for our sakes. Lastly, this circumstance of his death is amplified by the kind thereof, he became obedient unto the death, even the death of the Cross, which was the most shameful and most accursed kind of death. So that the meaning of the Apostle in this place is, that Christ who so had already humbled himself, that of the Son of God he was now become the son of man, did yet further humble and abase himself, and became obedient unto his Father's will in all things that the Law required of him, even unto the suffering of death for us miserable sinners, submitting himself unto death for us, and that the most shameful death of the Cross. This I take to be the meaning. In these words than we are to note four doctrines touching Christ. The first is touching his humiliation: The second touching his obedience in his life: The third is touching his death: The fourth is touching his kind of death. In his humiliation I note first the person that was humbled, secondly the manner of his humiliation, both set down by the Apostle, when he saith, he humbled himself. For the first, touching the person, hence it appeareth that he who being God, and equal with the Father, was now become man, humbled himself, and became etc. The person then that was humbled was Christ, God and man, perfect God and perfect man, subsisting of a reasonable soul and human flesh. And necessary it was that he who was now to work the work of our redemption, should be both God and man: man, that as man had sinned, so sin might be punished in man, for so God's justice required: God, that he might be able to sustain the grievousness of the punishment due to our sins, which should be temporal, but yet equivalent to eternal pains; for our sins being infinite, and the punishment due unto them being infinite, because thereby we had grieved an infinite God, the person must needs be infinite which should pay the price of our sins. Again, it was necessary that he should be man, that he might suffer death, because for sin man had deserved death; and necessary likewise that he should be God, that he might be able to wrestle with the wrath of God, which none else could do but he that was God. Needs therefore must he be both God and man. And that he was so, as by this place it is plain, Act. 20.28. so by that likewise in the Acts, where the Apostle exhorteth the Elders of Ephesus to feed the Church of God, which he (saith the Apostle) hath purchased with his own blood. In which place, he who hath purchased a Church unto himself, is both called God, and also witnessed to be true man, in that he purchased it with his own blood. Here than we may see the heinousness and grievousness of our sins, and the greatness of our misery by reason of them. God blessed for ever must become man, and God and man must be united into one Christ, and being thus united, must be humbled unto the death, and must pay the price of our sins by shedding of his own blood, or else the everlasting curse of God's wrath abideth upon us, and our portion is with the Devil and his Angels in the lake that burneth with fire and brimstone for ever. And yet what account or reckoning at all is made of sin? Surely so little, that it may be very well said unto us which Hosea the Prophet sometime said unto the children of Israel, Hear the word of the Lord, Hos. 4.1.1. ye children of Israel, for the Lord hath a controversy with the inhabitants of the land, because there is no truth, etc. And yet what remorse of these things even now when the whole land mourneth for them, and groaneth under the burden of them? It had not been possible to satisfy God's justice for the least of our sins otherwise than by everlasting death, unless God had become man, and so humbled himself to suffer whatsoever was due for man's sin: and yet who is he that considereth in heart his sins, to reform the wickedness of his way? O consider this, ye that forget God, and grieve his holy spirit by your continual committed sins, lest he pluck you away, and there be none to deliver you. Fly from sin as from a Serpent. Christ jesus both God and man hath paid the price for our sins. Let us not therefore henceforth serve sin in the lusts thereof, but let us glorify God both in our bodies and in our spirits. The second thing which I noted in Christ his humiliation was the manner of Christ his humiliation: which I note 1. was voluntary. 2. that both his manhood and his Godhead was abased. That his humiliation was voluntary appeareth by that it is said, that he humbled himself. As than his first humiliation, when being God he took on him man's nature, was voluntary; so his second humiliation, when being both God and man he subjecteth himself unto the law, and unto death, was voluntary. How then is it said, that he was made obedient for so it is read in the original. He was made obedient, not of any other but of himself, neither forcedly, but willingly he made himself obedient, even as willingly he humbled himself. Now for the other point that Christ was abased and humbled both according to his Godhead and his manhood. 1. For his manhood it doth appear, in that it was made subject to the infirmities of man's nature, as also to the miseries and punishments which were due unto man for sin 2. for his Godhead, it was also abased, not as it is considered in itself, for so it is immutable; but in respect of the vail of the flesh, under which it was so covered, that it lay hid from the first moment of Christ his incarnation, to the time of his resurrection, without any great manifestation of his power and majesty therein. Did he then who was both God and man thus voluntarily humble himself in his Godhead, and in his manhood? did he so abase himself that he would be borne in a cratch, converse with poor fishermen, eat and drink with Publicans and sinners, be baptised of john, be tempted of the Devil, wash his Disciples feet, and as a Lamb before the shearer so not open his mouth? What should this teach us my brethren? Even willingly to submit ourselves one unto another; and all of us to deck ourselves inwardly with lowliness or mind. If abundance of wisdom and knowledge, if greatness in honour and dignity, if sovereign power and authority had been sufficient motives and inducements for our Saviour Christ to stay himself from thus humbling himself, his name was wonderful, counsellor, the mighty God, the everlasting father, the prince of peace, to him did belong all honour and glory, in him were hid all the treasures of wisdom & knowledge, & of his fullness have all we received, & grace for grace: yet for all this he thus humbled himself willingly, as ye have heard. Let not therefore the conceit of wisdom and knowledge in ourselves; let not the conceit of our wealth and riches, of our preferments and honours, of our birth and friends cause us to swell with pride of our own gifts, or to lift up ourselves above our brethren, to disdain our inferiors; let not these be any stays why ●ere should not be in us the same minds that was in that ●hrist jesus. Let every man make himself equal unto them of the ●est degree, and let every man esteem other better than himself: ●e God resisteth the proud, and giveth grace unto the humble. ●nd let this be noted touching Christ his humiliation. It ●●●loweth. And he became obedient, or, he was made obedient] Whence I ●●te the second point which I proposed to be spoken of, to ●t, Christ his obedience in his life unto the law to fulfil the tv. For if the question be asked, when, and how long was ●rist obedient? The Apostle answereth, usque ad mortem, vn●● the death; not as if his death were no part of his obedi●ce, but the Apostle plainly implieth thereby, that, as in the 〈◊〉 of his life he was obedient unto his Father's will, to fulfil ●e law for us; so was he obedient in his death to redeem us ●m death, hell, and the Devil. Touching his obedience vn●● the law to fulfil the law, the Apostle saith, that when the ●nesse of time was come, Gal. 4.4. God sent forth his Son made of a man; and made under the law, that is, subject unto the law to fill the law. And of himself thus our Saviour himself takes; Mat. 5.17. think not that I am come to destroy the Law or the ●ophets; I am not come to destroy them but to fulfil them. Christ ●n was made subject to the law, and came into the world to ●●fill the law. And therefore he was circumcised the eight ●y, he was represented to the Lord after the days of Maries ●●rification, and as the text saith, Luc. 2.39. all things were done for him ●●ording to the law of the Lord. He gave sight to the blind, ●●de the deaf to hear, the dumb to speak, the lame to go etc. Es. 35.5, 6. ●it was so written of him. He preached the Gospel to the ●re, bound up the broken hearted, 61.1, 2. preached deliverance to the stives, set at liberty them that were bruised, preached the accep●le year of the Lord etc., as it was so written of him. He was ●uted with the transgressors, though he had done no wickedness, 53.12. ●ther any deceit was in his mouth▪ he bore the sins of many, and ●yed for the trespassers, as it was so written of him. In a word, ●atsoeuer was written of him in the law of Moses, and in the Prophets, and in the Psalms, all that he fulfilled. And therefore when john would have put him back from his baptism, he said unto him, Mat. 3.15. Let be now, for thus it becometh us to first all righteousness; as if he had said, stay not this act of my baptizing; for we must render perfect obedience unto the Father in all things which he hath ordained. Now will ye know the reason why Christ thus fulfilled the law, as it was written 〈◊〉 him. Gal. 4.5. The Apostle giveth it, where he saith, for this cause 〈◊〉 was made subject unto the law, that he might redeem them when were under the law; Rom. 8.4. or as the same Apostle saith, that the righteousness of the law might be fulfilled in us, which walk not after the flesh, but after the spirit, i that his fulfilling of the law in o● flesh might be imputed for righteousness unto the children o● his kingdom, as well as if they had fulfilled the law in the own persons. For when (as the same Apostle there speake●● by reason of our sinful flesh we were not able to fulfil the law, and therefore must needs perish by the law, than God s●●ding his own Son in the similitude of sinful flesh ma●● him obedient unto the law, that his fulfilling of the law might be imputed for righteousness unto us which believe in Christ jesus whom he hath sent, and walk not after the flesh, but are the spirit. Again, the work of our redemption consisted not only in Christ his sufferings and death, but in his ful●●ling of the law also. For the sufferings and death of Chri●● considered apart from his legal obedience, only takes a● the guilt and punishment, frees man from death, and make him of a sinner to be no sinner; but that he may be fully reconciled to God, and accepted as righteous to life everlasting this legal obedience of Christ must be imputed unto v●. Witness the Apostle, Rom. 3.19. where he saith, As by the disobedience of 〈◊〉 man many were made sinners, so by the obedience of one shall 〈◊〉 be made righteous: where speaking generally of obedience, b● meaneth Christ his whole obedience, which in all his life time he performed. For as in the disobedience of Adam there 〈◊〉 transgressio legis unde facti sumus peccatores, sic in obedience Christi fuit impletio legis, unde sumus justi: the transgressne● the law whereby we are made sinners, so in the obedience of Ch●● there was the fulfilling of the law, whereby we are made just. And therefore that he might be made of God unto us perfect iustication and redemption, besides that he suffered and died for ●s that he might free us from sin and death, he also fulfilled ●he law for us, that so we might be made the righteousness of ●od in him. Here then is an exceeding great comfort for every faithful Christian soul. Christ hath fulfilled the law for us; and his obedience unto the law is now made our righteousness; so that ●ow there is no condemnation unto them that are in Christ ●esus. Whatsoever the law required of us, all that he hath fulfilled in his own person, that so the righteousness of the ●aw, which was impossible for us to perform, might be imputed unto us, and we delivered from the bondage of the ●aw. He made himself subject unto the law, that by fulfilling ●f the law for us he might free us from all fear of condemnation by the law. Doth then the law present before thine eyes 〈◊〉 curse and condemnation, if thou dost not continue in all ●hings that are written in the book of the law to do them? ●nd doth thine own conscience tell thee that in many things ●hou hast offended, and many ways thou hast transgressed ●he law of thy God? Be not troubled, nor fear. Cast thy ●urthen upon Christ jesus. He hath fulfilled the law, not for himself, but for thee, that his obedience might be imputed for righteousness unto thee. Again, knowest thou that nothing that is unpure or unclean hath at any time entered into God's sight, and wouldst thou be presented pure and unblamable before him in that day? Here is the garment of thy elder brother Christ jesus: in this his obedience thou shalt appear righteous before thy God in that day. Thine own obedience, thine own works, thine own righteousness, seem it never so great and goodly must vanish as a morning cloud in that day: for even thy best righteousness is but as the menstruous clothes of a woman, as the Prophet speaketh. The cloak where withal thy nakedness must becovered, is the righteousness of Christ jesus, which righteousness is made thine own, if thou by a true and lively faith lay hold on him where he sitteth at the right hand of the Father in the highest places. What greater comfort can there be unto thine afflicted soul, than this, both to be delivered from the curse of the law for not keeping it, and to be presented pure before thy God a that day? And all this comfort thou mayest have by this obedience of Christ jesus. And as this obedience of Christ jesus unto his Father's wi●● to fulfil the law for us, may justly minister this comfort unto us, so may it further teach us to yield all obedience unto the will of our heavenly Father. For howsoever we be freed from the condemnation of the law, because Christ hath fulfilled the law for us; yet are we not freed from the performance of our obedience unto the moral law of God, but even by th●● example of our Saviour Christ we are more straightly tied thereunto. 1 Joh. 2.6. For he that saith he remaineth in Christ ought even so to walk as he hath walked, in all humility, and in all obedience to his heavenly Fathers will. He that saith he knoweth God, and keepeth not his commandments, 4. is a liar, and the truth is not in hi●● but he that keepeth his word, in him is the love of God perfect indeed and hereby we know that we are in him, and that we love him, if ●e keep his commandments. 5. As therefore Christ walked in the law, and performed all obedience unto his Father's will, so remember thou to walk with thy God, and to keep his commandments with thine whole heart. Beware that thou dissemble not; beware that thou present not thyself in the assembly of God's saints to hear his word, or to receive his holy sacrament either for fashion's sake, or for fear of the law only to save thy purse: for so thou purchasest unto thyself a fearful judgement. Beware how thou dalliest with thy God: for he seethe not as man seethe. Well thou mayest dissemble with man, but he searcheth the heart and the reins, and he knoweth all thy thoughts long before they be conceived by thee. Let thy heart be sound with thy God, and his commandments, let them be in thy heart to do them. And so much of Christ his obedience. It followeth; And became obedient even unto the death] His death being likewise a part of his voluntary obedience unto his Father's will; for both in fulfilling the law, and in suffering death for us, he showed his obedience unto his Father, and wrought the works of our redemption. Here then is the third doctrine touching Christ which I proposed to be observed, which is touching his death: under which name I understand not only the separation of his soul from his body, but all the pains and agonies which he suffered both in soul and body. For as it was written of him, He bore our infirmities, Esay 53.4. and carried our sins, he was wounded for our transgressions, he was broken for our iniquities, he made his soul an offering for sin, the chastisement of our peace was upon him, and with his stripes we are healed; as thus, I say, it was written of him, so thus he suffered, and was obedient unto the death. Will you then see what manner of death Christ suffered? He suffered not only a bodily death, and such pains as follow the dissolution of nature, but he suffered likewise in his soul the wrath of God for the sins of the world lying so heavy upon him that it wounded his flesh and his spirit also as the scripture speaketh even to death. For if he had suffered no more but in body, than he overcame no more but a bodily death, and then were our state most miserable: but our sins having deserved not the bodily death only, but even death both of body and soul, by the death which he suffered he overcame death and the power of it both in our bodies and in our souls. Whence was it that when his death approached he began to be in sorrow and heaviness? Whence was it that he said unto his Disciples, my soul is very heavy even unto the death? Whence was it that so often he fell on his face, and prayed, that if it were possible that cup might pass from him? Whence was it that an Angel appeared from heaven unto him to comfort & strengthen him? Whence was it that as he prayed, his sweat was like drops of blood, trickling down to the ground? Was not this and all this even from the pains which he felt in his soul by reason of the wrath of God against sin? Can we think that all this came to our Saviour Christ for fear of a bodily death? Have his servants that receive of his fullness so despised this death of the body, that either they wished for it to be with Christ, or rejoiced in the midst of it before the persecutor, and did our Saviour himself so fear and tremble at the remembrance of it? Did the Apostles sing in prison, and rejoice when they were whipped and scourged? Did Paul glory in the tribulations which he suffered, and did our Saviour in such like pain cry in the bitterness of his soul, my God, my God, why hast thou forsaken me? Nay my brethren, that which made Christ to be heavy would have crushed his Apostles in pieces: that which made him sweat blood in the garden would have sunk them into hell: that which made him cry would have held both men & Angels under everlasting woe and lamentation. Besides his bodily death therefore, and the pains that followed thereupon, he felt in his soul most grievous pains through the wrath of God which was upon him for our sins. And thus ye see what death he suffered for our sakes, when he was made obedient to the death. The fruits and benefits which we receive by Christ his death are these. 1. By his death we are freed from that death which is both of body and soul, have the victory over that death which is the reward of sin, as witnesseth the Apostle. For our Saviour by his death hath pulled out the sting of death, Heb. 2.14. Rom. 8.1. and on the cross hath triumphantly said, O death where is thy sting, o grave where is thy victory? and therefore when we feel the pangs of death approach we should not fear but be full of hope, considering that our death is now changed by the virtue of Christ his death, and is the entrance into an everlasting ●ife. 2. By Christ his death we have remission and forgiveness of our sins, as saith our Saviour himself, where in the institution of his supper, Math. 16.28. this my blood which is shed for many for the remission of sins. For the remembrance of which his blessed death and fruits of his passion, he hath ordained this holy Sacrament of his supper to be continued in his Church for ever. In which holy supper the death and passion of our Saviour, is so lively represented unto us a, if we had seen it with our eyes. the bread betokening the body, the wine the blood of our Saviour Christ; the breaking likewise of the bread signifying the breaking of his body with those unspeakable torments which he suffered, and the pouring out of the wine the shedding of his most precious blood, when his blessed side was gored with the spear of a soldier; our eating of the bread and drinking of the wine, assuring us of our incorporation into Christ, to be made partakers of all the benefits of his passion. When ye come therefore to this holy Supper, remember that ye are called hither to continue the remembrance of his blessed death and passion, until his blessed coming again. Repent you earnestly of your manifold sins for the remission whereof Christ shed his own hearts blood. Love one an other, even as he hath loved us who laid down his life for us. And have faith in Christ jesus, whom God hath set forth to be a reconciliation through faith in his blood. By faith in Christ jesus we receive remission of our sins, and all other benefits of his death and passion. By love of our brethren we testify our love of God, who sent his son to be a reconciliation for our sins. And with the contrition and sorrow of our hearts for our sins, the Lord is better pleased then with all offerings and sacrifices. These are the things which the Lord requireth of us, even faith, repentance, and love, and as at all times, so at this time especially when we come to the receiving of these holy mysteries let us think of these things. He that eateth and drinketh unworthily, eateth and drinketh his own damnation, crucifying again unto himself the Lord of glory, and King of our peace. But he that examineth himself, and so eateth of this bread, and drinketh of this cup, is made one with Christ, and Christ with him, and Christ shall raise him up at the last day, so that he shall never see death, because he believeth in him who died for our sins, and rose again for our justification. It followeth. Even the death of the cross] The most shameful death that they could put him unto. Here then is the fourth and last point which I noted in these words, which is, the kind of his death, whereunto he submitted himself. The kind of his death was, he was crucified between two thieves, where he was mocked of all sorts of men, where in feeling of the whole wrath of God upon him, he cried out, my God, my God why hast thou forsaken me, where having performed all things that were written, he said, it is finished, and so commended his spirit into the hands of his Father. Whence 1. we may learn with bitterness to bewail our sins, for which Christ was thus cruelly nailed on the cross, and there suffered the whole wrath of God. 2. To crucify our flesh, and the corruption of our nature, and the wickedness of our hearts. Gal. 3.24. For they that are Christ's crucify the flesh with the affections and the lusts. 3. It may teach us that when we suffer any judgement, cross, or calamity in body, or in mind, we do not suffer them as any curses of God, but as the chastisements of a loving father. For Christ jesus in his cross being accursed for us, hath delivered us from all curse. Beloved, let us think of these things, mourning for our sins, mortifying the deeds of the flesh, and comforting ourselves in the cross of Christ jesus, who abased himself for us, fulfilled the whole law for us, died for our sins, and was nailed to the cross for our iniquities. O Lord teach us to humble ourselves both before thee, and one unto another; teach us to do thy will, teach us to die unto sin that we may live unto thee, and daily more and more crucify the old man in us, that being renewed in the spirit of our minds we may henceforth serve thee in holiness and righteousness all the days of our life. LECTURE XXIX. PHILIP. 2. Verse 9.10. Wherefore God hath also highly exalted him, and given him a name above every name; that at the name of jesus, etc. IT remaineth now that we proceed from the description of Christ his humility, unto the description of his exaltation into glory after his humiliation here on earth, set down in these words: Wherefore God hath also, etc.] In which words the Apostle 1. in general setteth down Christ his exaltation into glory as a consequent, or effect following his humiliation, and obedience unto the death, when he saith, Wherefore ●od hath also etc. Him, even jesus who was crucified, him ●ath God raised unto life, set him at his right hand, and made ●im both Lord, and Christ. 2. The Apostle setteth down a ●ore particular specification, and explication of Christ his ex●●tation into glory, 1. when he saith, and given him a name, etc. Whereby is meant, that God having raised him from the ●ead hath given him such majesty, and glory in the heavenly ●aces, that he hath appointed him Lord over all things, and ●ade him head unto the Church, which is his body. 2. When ●e saith, that at the name, etc. Whereby is meant, that God ●ath made all things subject under his feet, and that all crea●res shall confess that jesus Christ is the Lord unto the glo●●e of God the Father. It is then as if the Apostle had thus ●●d: Christ when he was God humbled himself to be man, ●nd being God and man he humbled himself, and became obedient unto the death for us; therefore God hath highly ex●lted him that thus humbled himself, and hath crowned him ●n the heavenly places with glory and honour far above all principality, and power, and might, and domination, and e●ery name that is named; so that all creatures now do, and ●hall cast down their crowns, and fall down before him, ●nd say, praise, and honour, and glory be unto him that set●eth upon the throne, and unto the lamb for evermore. And ●et this be spoken touching the order, and the meaning of ●hese words in general. Now let us a little look unto the ●enerall scope of them, and see what lessons we may learn ●rom them. Wherefore God hath etc.] The general scope and drift of ●he Apostle in these 3. verses is, by the consequent and good ●nto which God giveth unto humility, further to persuade us ●nto humility, and lowliness of mind, that so if the example of Christ his humiliation cannot prevail with us, to move us unto humility, yet the excellency of that dignity where●nto he was exalted after, and for his great humility may persuade us thereunto. Whence I gather these three observations for our instruction. 1. Hence I note the gracious goodness of our merciful God, who seeketh every way to win us unto that which he requireth of us. Sometimes he threateneth, that so for fear of 〈◊〉 judgements we may walk in the law that he hath appointed for us: sometimes he punisheth, for that in our affliction we see●● him diligently as the Prophet Hosea speaketh, & sometimes 〈◊〉 promiseth, Hos. 5.15. 2 Pet. 1.4. that by his promises we may be partakers of the d●uine nature, as Peter speaks. 1. that so we may be drawn from the corruptions which are in the world through lust, as the same Apostle there expoundeth himself. In this place having press●● us with the example of Christ his humiliation unto humility, he setteth down the excellency of that dignity whereunto Christ was exalted after his humiliation, that so seeing the reward, or at least the consequence which followeth humility we may embrace this holy virtue which he requireth of us. A man would have thought that this should have been enough to persuade us, to set before us the example of Christ jesus. And we when we have used any reason to such, or such purpose, we think we have done well, and bid him whom we speak unto look to the afterclappes if he harken not unto us. But such is the mercy of our good God, that he leaves not with a little, but he heapeth reason upon reason, and addeth motive unto motive, and rather than he will not prevail with us, he will do with us as we do with little children, by most great and precious promises he will persuade us unto that he requireth of us. O let us take heed how we harken not unto the voice of so good and gracious a God 2. Hence I note the dullness of our minds unto every good motion of the spirit, unless the Lord do, as it were draw us with the cords of love, and even force us by multiplying his mercies towards us. There must be precept unto precept, line unto line, reason unto reason, and after all this promise, or hope of reward, or else be the motion never so good, yet we will not hearken unto it. Unto pride and vainglory, unto contention and oppressing one of an other we run apace, and need no spur to set us forward, nay not any reason here shall rule us, but run we will after our own unbridled affections. But to prevail with us, to put on tender mercy, kindness, meekness, humbleness of mind; to persuade us to be courteous one unto an other, and to submit ●●r selves one unto an other there must be exhortation upon ●●hortation, the example of Christ jesus must be proposed ●●to us, and besides all this there must be certain hope of ●●ory after humility, and well if all this can persuade us unto ●●mblenesse and lowliness of mind: Such is our backwardness, and so slow are we to hearken unto the things that being unto our peace. We should love our God, even for him●●●fe, because he is good and goodness itself; we should ●●epe his commandments, because they are his, and good ●●d righteous altogether; we should embrace humility, because we should be conformable to the image of Christ jesus. ●ut to stir up our slackness, and dullness unto these, and the ●●e duties he hath given us most great and precious promises, ●●d assured us that the performance of these duties shall not 〈◊〉 in vain in the Lord. Let us not still harden our hearts as 〈◊〉 the day of slaughter, let us not still stop our ears at the ●●ice of the Charmer charm he never so wisely; but if no●●ing else will prevail with us, yet let his promises persuade ● unto our duties, and let the sure hope of glory stir us up ●nto humility. 3. Hence I note, that the highway to be exalted into glo●y, is to deck ourselves inwardly with lowliness of mind. Which is not only proved by this example of our Saviour, ●●e consequent of whose humility was an eternal weight of ●lory, as here we see, but by many other places of Scripture ●oe. Our Saviour Christ saith, Whosoever exalteth himself ●●all be brought low, and whosoever humbleth himself shall be ex●lted. Solomon saith, the reward of humility, and the fear of God, Pro. 22.4. ●●riches, and glory, and life. And in an other place, the fear of ●he Lord, is the instruction of wisdom, 15.33. and before honour goeth humility. The reason is given by the same Solomon in an other proverb, where he thus saith, 3.34. with the scornful the Lord scorneth, but he giveth grace unto the humble: which the Apostles Paul, Peter, and james doth thus read, God resisteth the proud, ●nd giveth grace to the humble. How humble and lowly min●●led David, and Solomon were the Scriptures do witness, as al●o how high the Lord exalted the throne of their glory. The like might be said of many others mentioned in holy Scriptures, which I willingly now pass over, because I have heretofore pressed this point. Only in a word with Saint james, ● exhort you to cast yourselves down before the Lord, and he sha●● lift you up. Pro. 29.23 The pride of a man shall bring him low, but the humble in spirit shall enjoy glory. Swell not therefore with pride one against an other whatsoever blessings you have of wisdom wealth, or honour one above an other. Let nothing be don● among you through contention or vainglory, but let every man in meekness of mind esteem other better than himself: 〈◊〉 the same mind be in you that was in Christ jesus, & this know for a surety that as here in Christ he was first humbled & there exalted, 18.12. so before glory goeth lowliness & humility. And le this suffice to be observed out of the original scope and dr●● of the Apostle in these words. Now let us a little more nearly look into them, and see what further use we may make of them and first of these where the Apostle setteth down in general Christ his exaltation into glory, saying: Wherefore God hath etc.] In which words I observe 1. The cause of his exaltation, or rather the sequel of his cross 2. Who exalted him. 3. In what sense he is said to have h●● exalted. Touching the first, the word, wherefore, here used may either signify a cause, or a consequence; so that we may understand the Apostle either thus, that because Christ th●● humbled himself, and became obedient unto the death, even the death of the cross, therefore God highly exalted him: or thus, that Christ first humbled himself, and tasted of the sorrows of death for us, and afterwards God highly exalted him. After this latter sort doth the Apostle speak where he saith, Heb. 2.9. that Christ was made a little inferior to the Angels to the end that he might suffer death, and so was crowned with glory and honour. After this sort also doth Christ himself speak unto the two Disciples which were going toward Emma●●, saying, Luc. 24.26. ought not Christ to have suffered these things, and to enter into his glory? In both which places, the Apostle, and our Saviour himself speaketh of his crown of glory and honour as a consequent of his cross, not as caused by the cross, as following his cross, but not as merited by his cross. And if we follow this sense, hence we may gather this very profitable esson, that if we desire to reign with Christ in glory, then ●ust we be content to bear his cross in this life, and with ●m to suffer affliction in this vale of misery. Psal. 110.7 He first drunk the brook in the way, as the Prophet speaketh, and then he ●t up his head: first he had his cross, and then his crown; ●st he did wear a crown of thorns, and then a crown of ●ory. So we if we will be made like unto his image, we ●ust suffer with him, that we may be glorified with him; ●ee must through our sufferings and crosses be driven even shed tears, if we will have all tears wiped from our eyes. ●e disciple is not above his master, nor the servant above his Lord. ● he hath chalked the way, so must we walk, even through ●flictions and troubles, through sorrows and crosses, unto ●at inheritance immortal and undefiled, reserved in heaven ●r us. Let not then thy soul be troubled or cast down at whatever trouble, sorrow, need, sickness, cross or persecution. ●et not loss of goods, loss of friends, the reproaches of the ●cked, the contempt of the world, the misery of thy life, or the manner of evil things which can be said or done against ●ee for Christ his sake, trouble or dismay thee. Nay in the ●iddest of all thy crosses and afflictions, comfort thyself ●th these things: First, afflictions and troubles are that straight ●d narrow way which leadeth unto life, Act. 14.22. for we must through ●any afflictions enter into the kingdoms of God. Secondly, by ●r sufferings and afflictions we are made like unto the image Christ, who being the Prince of our salvation, was conse●ated through afflictions. Thirdly, by crosses and aduersi●s we are brought to acknowledge our sins unto the Lord, ●d to reform the wickedness of our ways. And therefore David said, It is good for me that I have been in trouble, Ps. 119.67.71. that I ●ght learn thy statutes: and again he saith, Before I was trouped, I went wrong, but now I keep thy word. And the Lord by ●sea saith, In their afflictions they will seek me diligently. murthly, in all our afflictions Christ suffereth with us: and herefore Paul calleth his afflictions which he suffered by sea land, of friends or enemies, in body or in spirit, the afflictions of Christ. In every cross he suffereth with us, and every cross sealeth his love unto us. Lastly, our afflictions are b●● for a little while, and after them is glory for ever; as it is wr●ten, Heaviness may endure for a night, but joy cometh in the morning. Why art thou then so sad, O thou distressed soul, and why do thoughts arise in thine heart? Comfort thyself in this, that thine afflictions conform thee unto Christ his image, and set thee in the plain and right way to salvation and glory. Thou art chastised of the Lord, but because th●● shouldest not be condemned with the world; thou lamente● and weepest, but that Christ may wipe all tears from thi●e eyes; thou diest with Christ, but it is that thou mayst live for ever; thou here eatest the bread of tears, and drinkest the water of affliction, but the Lord hath reserved for thee li●● and joy for evermore: 2 Tim. 2.11.12. for it is a true saying, If we be de●● with Christ, we shall also live with him; and if we suffer with Christ we shall also reign with him. And let this suffice to be not● from this sense. Now if we follow the other sense, and understand the Apostle thus, that because Christ humbled himself, and bec●●● obedient unto the death, even the death of the Cross, therefore God hath highly exalted him, than we are further hence 〈◊〉 note, that Christ his exaltation into glory for us, was not only a consequent of his death and passion, but his death and p●●sion was a cause of his exaltation into glory for us; so that by his death and passion he deserved exaltation into glory. I do● not here dispute the question, which commonly hence is moved, whether Christ by his death and passion deserved this exaltation into glory for himself, or only for us. The whol● tenor of the Scripture running thus, that Christ became m●● for us, fulfilled the Law for us, was tempted for us, was clothe● with infirmities for us, tasted of sorrows for us, made hi● soul an offering for us, died for us, rose again for us, an● whatsoever he did, did all for us; I understand the Apostle thus, that by his death and passion he merited and deser●e● exaltation into glory for us. My observation then hence i●, that by the merits of Christ his death and passion is purchased salvation and glory to all them that obey him: for by 〈◊〉 blood hath he obtained eternal redemption for us, Heb. 9.12. and entered in ●ce into the holy place, that is, into heaven for us. Yea even by ●he merits of his death do we plead and sue for that inheritance, immortal and undefiled, reserved in heaven for us. A privilege only proper unto Christ, that by his sufferings he ●ould merit at all, either for himself, or for others. For of all ●ur afflictions and sufferings, that is to be said which Paul saith ●f his afflictions: Rom. 8.18. I account (saith he) that the afflictions of this present time are not worthy of the glory which shall be showed unto ●. Where the Apostle plainly renounceth all merit of life ●nd glory unto his sufferings and afflictions. And our Saviour ●hrist likewise plainly telleth us, that when we have done all ●hat we can, even all that is commanded us, we must say, ●ee are unprofitable servants, Luk. 17.10. we have done only that which ●as our duty to do. If when we have done all that we can, ●ee are unprofitable servants, if when we have done all that commanded us, we have only done our duty, than what ●aime can we make by merit or desert? Nay if we look ●nto our merits, we shall find that eternal life is the gift of ●od through jesus Christ, and that we have only deserved ●eath and everlasting condemnation. jam. 2.10. For whosoever keepeth ●e whole Law, and yet faileth in one point, he is guilty of all, and ●f the condemnation due to the breach of them all. Now cervine it is, that in many things we offend all, and that our best righteousness is but as the menstruous clothes of a woman, ●uen the best thing that we do is stained with sin, and full ●f unrighteousness: so that if we stand upon our own me●ts, we see we must needs perish all. We must then fly from ourselves, and renouncing our own merits, rest ourselves wholly & only on the merits of Christ jesus, by whose ●eath and passion we have an entrance into glory. For his ●assion being the passion of the Son of God, was both a ●ll satisfaction unto God's justice for us, and worthily deser●ed the glory which he hath purchased for us, and given ●nto us. And let this be spoken touching the sequel of Christ his passion, or the cause of his exaltation into glory. ●t followeth: Wherefore God etc.] The second thing which hence I observed, was, who exalted him, and that is here set down, when it is said, God hath highly exalted him. Christ then having humbled himself, and been obedient even unto the death, God even the Father of our Lord jesus Christ raised him from the dead, and set him at his right hand in the heavenly places. Act. 2.31. So David had said long before, saying, Th●● shalt not leave my soul in grave, neither shalt thou suffer thine holy one to see corruption. Which Peter avoucheth to be spoken of God raising up jesus from the dead: To this likewise give all the Scriptures witness, that God raised up jesus our Lord from the dead: the Father by the Son, and the Son by the eternal Spirit that was within him. Here then is our comfort, that he who hath loosed the sorrows of Christ his death, and raised him up by his power, will also give a good end unto all our troubles, and raise us up also by jesus, and set us with him Many are the troubles of the righteous, Psal. 34.18. but the Lord delivereth him out of all. And if it be so, that thou see not the fruit of this promise in this life, but goest to thy grave in mourning vnde● the cross, yet know this, that he which hath raised up the Lord jesus, shall raise thee up also by jesus, and set thee with him, and there wipe all tears from thine eyes, and cover thee with the garment of gladness. But withal let me give you this caveat; 1 Pet. 4.15 16 Let none of you suffer as a murderer, or as a thief, or as an evil do●r, or as a busy body in other men's matters: But if any man suffer as a Christian, poverty, sickness, persecution, imprisonment, or what cross else soever, let him not be ashamed, but let him glorify God in this behalf. For Christ hath also suffered once for sins, the just for the unjust, that he might bring us unto God, and God for our momentany and light afflictions in that day will give us an eternal weight of glory. Wherefore, as the Apostle doth, so I exhort you, Let him that suffereth, 1 Pet. 4.19 what cross soever it be, according to the will of God, commit his soul to God in well-doing, as unto a faithful Creator, and he that loosed the sorrows of death from Christ, shall give in his good time a good end to all his troubles. And thus much touching the second point, to wit, who exalted him. It followeth: Wherefore God hath also highly exalted him.] Where we are to see in what sense Christ is said to have been exalted, and not only so, but highly exalted, which was the third thing which I proposed hence to be observed. 1. Therefore Christ was exalted, when he was raised from the dead, when his body which was sown in dishonour was raised up in glory. 2. He was highly exalted, when ascending into heaven he was set in the heavenly places, far above all principality and power, and might, and domination, and every name that is named, not in this world only, but also in that that is to come. Thus God exalted ●nd highly exalted Christ jesus whom the jews had crucified. Here than first we have the testimony of the Apostle for that ●oint of our faith, the resurrection of Christ jesus. He made his grave with the wicked, as the Prophet had prophesied. He was buried, and the pit had shut her mouth upon him, Esay 53.9. even the ●ombe of the earth had enclosed him in: but God the third day ex●lted him, raising him from the dead, and not suffering his body to ●ee corruption. If I thought it needful further to prove the resurrection of Christ jesus unto you, his sundry appearances ●fter he rose again from the dead, first unto Marie Magdalen, ●hen unto the two Disciples that went to Emmaus, then to Pe●er, then to all the Disciples together, save Thomas, then to all ●he Disciples, then to more than five hundredth brethren at ●nce; these I say his manifold appearances, and many other testimonies of holy scripture might at large prove the same ●nto you. But my desire rather now is to lesson you in such ●hings, as Christ his resurrection may teach us. First therefore the resurrection of Christ jesus may put us ●n mind of this duty, that as he was raised again from the grave wherein he lay dead unto life, so we ought to rise from ●he graves of sin wherein we lie dead unto newness and holiness of life. If ye be risen with Christ, saith the Apostle, Colos. 3.1. ●hen seek those things which are above: as if he should have ●id; Christ is risen from the dead, if ye be risen with him, ●nd lie not still dead in your sins, then seek those things ●hich are above. Where ye see how the Apostle putteth ●hem in mind of Christ his resurrection, so to awaken them from the dead sleep of sin unto holiness of life. More ●laine to this purpose is that of the same Apostle, where he thus saith; Rom. 6.4. We are buried with Christ by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life. In which words most plainly ye may see, how the Apostle presseth the similitude of Christ his resurrection to prove that we ought to walk in newness of life. But in this place most worthy our consideration it is, how the Apostle maketh Baptism a resemblance of Christ his death, and resurrection, and so by an argument from our Baptism proveth, that we ought to walk in newness of life. By baptism, saith the Apostle, we are buried with Christ into his death, that at he died for sin, so we by the power of his death should die unto sin: again, in baptism we are baptised into Christ his resurrection, that as he was raised again from death unto life, so we should rise from sin wherein we are dead unto newness and holiness of life. Want ye then motives to persuade you unto newness of life? Behold Christ is risen again, behold we are baptised into Christ his death, and resurrection, therefore we ought to walk in newness of life. Art thou then a Christian, and y●● wantest thou proof that thou oughtest to walk in newness of life? Look back into thy Baptism. Wast thou not there visibly received into the Church of Christ, and communion of God's saints? Wast thou not there sacramentally adopted into the number of the sons of God? Was not there thy name registered amongst the children of the most high? Didst thou not there receive press money to fight under the banner of Christ jesus? Didst thou not there promise unto the Lord thy God in the congregation of his Saints to forsake the world, the flesh, the Devil? Did not thy God there make a covenant with thee, that he would be thy God, and thou again with him that thou wouldst be his child? Wast thou not there sacramentally borne again of water and of the spirit, as at the first thou wast naturally borne of flesh and of blood? In a word, wast thou not baptised into Christ jesus, even into Christ jesus dead, and risen again from the dead? Wast thou not baptised into Christ his death that thou mightest die unto sin? Wast thou not baptize● into his resurrection, that thou mightest live unto God? Ye● men and brethren, if you look back into your baptism ye ●hall find every of these things true in every one of you. And ●herefore we bring little children to be baptised, that here they may receive the seal of that great covenant whereby God is ●heir God, and they his people, that here they may be visibly received into the Church, adopted into the sons of God, registered amongst his children, and receive as it were press-money to fight under the banner of Christ jesus against the world, the flesh, and the Devil; that here they may be bapti●ed into Christ jesus, even into the death and resurrection of Christ jesus. And want we yet a sufficient reason to persuade ●s unto newness and holiness of life? Surely we want no ●ufficient reason to persuade us, but yet this reason is not sufficient to persuade us and prevail with us. The Ministers of God may lift up their voices, and cry daily, Eph. 5.14. Awake thou that ●eepest, and stand up from the dead, and Christ shall give thee life: They may cry till their hearts bleed within their bodies; nay ●hey may cry till the breath go out of their bodies, Know ye ●ot that all ye that are baptised are baptised into Christ his death, and into Christ his resurrection, that ye might die unto sin ●nd live unto God? But who doth hear? Whose hearts are ●o pricked that they cry, Men and brethren what shall we do? Sound a trumpet in a dead man's ears, he moves not, he ●eares not. And surely so dead are we in our sins, that how ●owde and often soever the trumpet of God's voice sound unto us a retreat from sin and wickedness unto newness and holiness of life, yet we hear it not, we are not at all moved ●herewith. O my brethren, the very meditation of our baptism with ourselves, and the seeing of the same administered unto others, should sufficiently preach unto us mortification from dead works, and sanctification in holiness of life: especially baptism being so notable a resemblance of Christ ●is death and resurrection, as that it doth most lively represent unto us, 1. our remission of sins by the death of Christ, ●n that our souls are so cleansed by the spirit from the filthiness ●f sin, even as the filth of the body is washed with water. ●. our regeneration and new birth by the power of his resurrection, in that after the washing by the spirit we rise again cleansed by the same spirit. Let these things, men and brethren, sink deep into your souls. Let the meditation of your baptism call to your remembrance the death, and resurrection of Christ, and let all these stir you up unto newness and holiness of life, that as he was exalted rising from death unto life, so ye may be exalted rising out of your s●●● to live in righteousness and true holiness. The second thing which Christ his resurrection may teach us, is that our bodies also howsoever they be turned into du●●, torn of beasts, or devoured of fishes, yet shall rise again at that day. For his resurrection is a most certain and sure pledge of our resurrection; and therefore is he called, the first fruits of them that sleep: because as in the first fruits which were offered by the law, 1 Co. 15.20 all the rest of the corn was sanctified so in Christ his resurrection we have a most sure pledge of our resurrection. But yet this withal thou must note, that unless thou have part in the first resurrection, thou shalt never have part in the second, i unless thou first in this life rise from sin in newness of life, thou shalt never rise again after this life into glory, but only unto everlasting condemnation which is called the second death. Unto you therefore I say, as Paul spoke to the Romans, If the spirit of Christ that raised up jesus from the dead dwell in you, Rom. 8.11. than he that raised Christ from the dead shall also quicken your mortal bodies. And by this yet know that the spirit of Christ dwelleth in you, if ye mortify the deeds of the flesh by the spirit, and walk after the spirit i● newness and holiness of life. O strive to have your second resurrection into glory assured unto you by your first resurrection in newness of life. Blessed and holy is he that hath p●● in the first resurrection; Apec. 20.6. for on such the second death hath no pow●●, such enter not into condemnation, but have their part in the second resurrection. LECTURE XXX. PHILIP. 2. verse 9, 10. And given him a name above every name, that at the name of jesus should every knee bow etc. ANd given him a name etc.] Where we are not to understand that God gave unto Christ after his resurrection any new name which he had not before. For as before so after, and as after so before he was and is called the wisdom of God, the power of God, the true light at the world, faithful and true, holy and just, ●he Apostle and high Priest of our profession, a Priest after ●he order of Melchisedech, the Saviour of the world, the Prince of peace, the Mediator of the New Testament, the ●ead of the Church, the Lord of glory, jesus Christ, the ●mage of the Father, the Son of God, and God; neither had he any name after his resurrection which he had not be●ore, But by a name is to be understood in this place, glory, ●nd honour, and majesty, and dominion over all things crea●ed, as the same word is elsewhere used, Eph. 1.21. Ephes. 1.21. So that when it is said, that God hath given him a name above every name, ●he meaning is, that God having raised up Christ jesus from ●he dead, hath so highly exalted him in the heavenly places, ●hat he hath given him all power both in heaven and earth, ●ll dominion over all creatures whatsoever, and the same glory which he had with him from the beginning; so that now he ●eigneth and ruleth with him, King over all, and blessed for ever. Now this power, dominion, and glory whereunto Christ jesus after his resurrection was exalted, is further opened and expressed by the Apostle: 1. By that subjection and worship which all things created now owe, and at length shall yield unto him, in these words, that at the name etc. 2. By that acknowledgement whereby all creatures now ought, and at length shall confess that jesus Christ is the Lord, unto the glory of God the father, in these words, and that every tong●● etc. The sum then in brief of the Apostle his meaning i● these words, is this, that God having raised up Christ Ie●●● from the dead, hath crowned him with such honour and glory above all creatures in heaven, or in earth, or under the earth; that they all do, or shall bow unto him, be subject under his feet, and acknowledge that he who was cruelly, disdainfully, and despitefully handled, and crucified, is King and Lord, and God blessed for ever unto the glory of God the Father. In these words therefore I observe 4. principal points: 1. The great honour and glory wherewithal Christ was cro●ned after his resurrection, and ascension, set down in these words, and given him a name etc. 2. The subjection, and worship which all creatures own, and at length shall yield unto him, set down as a branch, and an end of hit glorification it these words, that at the name etc. 3. The confession and acknowledgement of all creatures that jesus Christ crucified is the Lord over all, and that all power belongeth to him both in heaven, and in earth, set down as an other branch and end of his glorification in these words, and that every tongue etc. 4. The issue of the whole, which is, that the whole glorification of Christ redoundeth to the honour of God the Father, set down in these words, unto the glory etc. Touching the 1. point, viz. the great honour and glory wherewithal Christ was crowned after his resurrection, which our Apostle here signifieth by the name which God gave unto him above every name, the Apostle to the Hebrues giveth most evident testimony thereunto, Heb. 2.9. when he saith, But we see jesus crowned with glory and honour which was made a little inferior to the Angels that he might suffer death: as if the Apostle should have said, that jesus which in no sort took on him the nature of Angels, but the nature of man, even flesh & blood, and mortality, to the end that he might suffer death for our sins; he now being raised from the dead is crowned with honour and glory, even unto him is given the excellency of all dignity far above all things created whatsoever. The ●●me also is further confirmed by the testimony of our Apostle to the Ephesians, where he saith, Eph. 1.20. That God raised up Christ ●esus from the dead, and set him at his right hand in the heavenly places, far above all principality, and power, and might, and domination, and every name that is named, not in this world only, 21. but also in that that is to come, etc. Where the Apostle most plainly showeth, how highly Christ was exalted above all creatures whatsoever after that God had raised him from the dead. Now ●f ye ask me what was that majesty and excellency of dignity whereunto Christ was exalted after his resurrection, I answer that it was that glory wherewithal Christ before his passion prayed to be glorified, when he thus prayed, joh. 17.5. glorify me ●hou father, with thine own self, with the glory which I had with ●hee before the world was. The glory then whereunto Christ was exalted after his resurrection was his own glory, that ●lory which he had before his incarnation even before the ●orld was, with his father; that glory which he had when being in the form of God he thought it no robbery to be eguall with God. For we know that he was heard in all things ●or which he prayed of the Father: so that having prayed for ●hat glory which he had from the beginning with the Father, ●he glory whereunto he was exalted was his own glory which ●e had with the Father from the beginning. Now if ye ask ●ne again what glory this was which he had with the Father ●rom the beginning, I answer that it was all power both in hea●en and in earth. For so our Saviour himself after his resurrection from the dead said, saying, Mat. 28.18 all power is given unto me in ●eauen and in earth; where, by all power is meant, all authority, all sovereignty over all things created both in heaven, and ●n earth; so that both the Angels are his ministering spirits, ●nd with his word he commandeth the foul spirits, and they obey him, and of all men it is true, that unto one he saith go, ●nd he goeth, and to another come, and he cometh. Thus ●hen it appeareth, that Christ after his resurrection both was highly exalted unto all honour and glory, and that his glory was and is that absolute Lordship and sovereignty which he hath over all creatures in heaven and in earth. Yea he was exalted unto that glory which he had with the father before the world was. If now again it be demanded whether Christ were exalted unto this glory, and dignity according to both his natures, both his Godhead, and his manhood: I answer, according to both. According to his godhead, not as it is considered in itself, but in as much as his godhead, which fro● his birth unto his death did little show itself, after his resurrection was made manifest in his manhood. For as the Apostle saith, Rom. 1.4. He was declared mightily to be the son of God by the resurrection from the dead. Even by the resurrection, and after his resurrection from the dead, he which was thought only to be man, was most plainly manifested likewise to be God Now as touching his manhood he was therein exalted unto highest majesty in the heavenly places, not only shaking off all infirmities of man's nature, but also being beautified and adorned with all qualities of glory both in his soul, and in his body, yet so that still he retaineth the properties of a true body. For even as he was man he was set at the right hand of the father, to rule and reign over all, till all his enemy's be● destroyed and put under his feet. To knit up all in a word Christ God and man after his resurrection was crowned with glory and honour, even such as plainly showed him to be God, and was set on the throne of God, there to rule and reign as sovereign Lord and King, till he come in the clouds to judge both quick and dead. Here then is both matter of comfort, and consolation unto the godly, and likewise of fear and astonishment unto the wicked and ungodly. For therefore is he ascended into heaven, even to prepare a place for us, that where he is there may we be also: joh. 14.2. for so himself speaketh. And therefore is he exalted far above all men and Angels as in all fullness of gifts and graces, so in glory and majesty that he may secure us in all our miseries, and help us in all dangers. Whatsoever infirmities we have, whatsoever persecutions we suffer, whatsoever crosses we endure we need not be dismayed or troubled. For Christ jesus who bore our infirmities, whom the high Priests, Scribes, and pharisees, and all the jews persecuted unto the death, who endured the cross, and despised the shame, is exalted unto the highest glory for us, and both 〈◊〉 able to secure us, and will not suffer us to perish. If Christ ●ad not overcome death, and sin, and the world, and the Devil, nay if he had not as a most triumphant King led captivity captive, and so crushed them that though they would ●et they can not hurt us; nay if he did not now as Lord and ●ing so bridle their rage that they cannot prevail against us, ●hen might we well fear death, and sin, and the world, and ●he Devil. But now that he hath overcome all these, and ●uleth all things henceforth with his mighty power, so that ●ne hair of our heads cannot fall away without his heavenly ●ill, and nothing can touch us but as he giveth leave, what ●re of death, what danger of sin, what care of the world, ●hat care of the Devil. Let death draw out his sharp arrows ●gainst us, let sin assault us, and seek to tyrannize over us, ●t the world hate us and band themselves against us, let the ●euill rage, and lay what battery he can against us; our King ●nd our God which dwelleth in heaven he laugheth them to ●orne, and our Lord hath them in derision. He saith unto ●em, touch not my chosen, and do my children no harm. He ●tteth them their bounds which they cannot pass, and he ●miteth their power even as it best pleaseth him. And therefore death shall not deadly wound us, but only transport us ●nto a life that lasteth ever: sin shall not tempt us above ●at we be able, but together with the tentation we shall have ●e issue that we may be able to bear it: the world and wick●● instruments of Satan shall either not at all prevail against ●, or no farther then shall be for God's glory, and our good: ●either shall the Devil, rage he never so horribly, be able to ●rre ever a whit farther than the links of his chain shall be ●osed unto him. When Solomon was anointed King over ●rael in stead of David his father, 1 King. 1.40. it is said that all the people came ●ter him, that they piped with pipes, and rejoiced with great joy, so ●at the earth rang with the sound of them. Shall the people of ●rael thus rejoice the crowning of Solomon, and shall not ●e much more rejoice when as Christ jesus is placed in hea●en at the right hand of his Father, and hath the everlasting sceptre of his kingdom put into his hand. Shall not our souls be filled with joy and gladness for the crown of his glory and honour which is the prince of our peace, and the strong rock of our salvation? Surely the Apostle so rejoiced in this crown of his glory, that he bid defiance unto condemnation, and whatsoever accusation could be laid against him: who shall lay any thing, saith he, unto the charge of God chosen? Rom. 8.33. it is God that justifieth. Who shall condemn? it is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, 34. and maketh request for us etc. Where ye se● plainly how the Apostle upon the ground of Christ hi● death, or rather upon the ground of that crown of glory whereunto Christ was exalted after his resurrection from the dead; henceforth feareth neither accusation, nor condemnation, nor whatsoever can be laid unto his charge. And as the Apostle doth, so all the children of Christ his kingdom may bid defiance unto accusation and condemnation, and whatsoever can be laid unto their charge, now that Christ sitteth at the right hand of God to make intercession for us. The Lord is King, the earth may be glad thereof, he i● great in Zion, and high above all people. Let the heavens rejoice, and let the earth be glad, let the sea roar, and all that therein is. Psal. 91.1.2.3. etc. Thou that dwellest under the defence of the most high, and abidest under the shadow of the almighty, say unto the Lord, etc. Now as this sovereignty of power, and excellency of dignity whereunto Christ was exalted after his resurrection may be matter of comfort and consolation unto the godly, so may it be matter of fear and astonishment unto the wicked and ungodly. Psal. 2.9. For he shall bruise his enemies with a rod of iron, and break them in pieces like a potter's vessel. He shall even deal with them as joshua dealt with the five Kings that were hid in the cave, he shall tread them under feet, and make a slaughter not so much of their bodies as of their souls. For as his exaltation into that glory, is for the good of his Church and faithful people, so is it for the confusion and utter destruction of his enemies. For it is a righteous thing with him to recompense tribulation to them which trouble his children, and to give rest to his children which are troubled. Yea but what doth this touch us, these judgements we need not to fear: we are no enemies to Christ, we are Christians, and we are baptised into his name. True it is, we are Christians, and baptised into Christ his name, and therefore we should die unto sin, and live unto God. But yet see for all this whether many of us be not enemies unto Christ. Luc. 19.27. Those mine enemies ●aith Christ himself, that would not that I should reign over ●hem bring them hither, and slay them before me. Where again ●e hear the peremptory sentence of death and destruction ●nto those that are Christ his enemies. But who are enemies ●o Christ, let Christ himself tell us, Those mine enemies, saith ●e, that would not that I should reign over them. They then are enemy's unto Christ which would not have Christ to reign ●uer them. Yea, but we are all very willing that Christ should ●aigne over us. Look then I beseech you, whether all of us submit ourselves to the sceptre of his kingdom, even to the ●ule of his most sacred and holy word, to be ruled and guided ●hereby in our whole life. For if we do not submit ourselves ●hereunto, to be ruled thereby, we are indeed, and in truth of ●hose that would not have Christ to reign over them, whatsoever outward profession we make otherwise. Do we then ●ll of us submit ourselves to the sceptre of his kingdom to ●e ruled by his holy word? Are there not some who seldom ●r not at all present themselves in the great congregation to ●eare the wholesome word of truth that they might receive instruction thereby; who refuse to hear the Lord speaking ●nto them in his holy word, and loath this heavenly Manna which is the food of our souls? I mean the recusant, who refusing to come to these holy assemblies to hear the word ●reached, which God hath ordained to be the ordinary ●eanes of our salvation, submitting not himself to the sceptre of Christ his kingdom, but in effect saith of Christ, we ●ill not have this man to reign over us. Again are there not ●ome who though they come to hear the word preached, yet ●re so hardened in their sins that they are not at all softened with the hammer of God's word, but rather are like unto the smiths' anvil, which the more it is beaten with the hammer ●he harder it is? I speak not now of such as only come for fashion's sake, or such as think they sit on thorns when they sit at a sermon, especially if it be any longer than they desire, or such as whose thoughts are wandering up and down upon their profits, or their pleasures, or the like, and attend but ●●●tle unto the word preached, or such as hang down their heads, and fall to sleep while the Lord is knocking at the door of their hearts, and ears by the ministry of his servants: such might, and should learn so to assemble themselves in the house of God, as Cornelius and his kinsmen, and friends, and family assembled themselves when Peter came to preach unto them; Act. 10.33. We are all here present before God, saith Cornel●●●, to hear all things that are commanded thee of God: so they might, and should learn that here they are present before God, to hear and learn all things that are commanded then of God; and therefore that here they should be reverent, diligent, and careful to hear that which is preached and taught out of the holy word. But I say I speak not now of such: But I speak of such as suffer sin to reign in their mortal bodies, and obey it in the lusts thereof, notwithstanding that they be rebuked of their sins out of the holy book of God I demand then, hath the covetous man left off to be covetous, hath the drunkard left off to be drunk, hath the thief left off to steal, hath the whoremonger left off to delight is strange flesh, hath the liar left off to lie, hath the blaspheame● and swearer left off to blaspheme and swear; because it is written that neither fornicators, nor idolaters, nor adulterers, not wantoness, nor thieves, nor covetous, nor drunkards, nor blaspheamers, nor liars shall inherit the kingdom of God? What turning unto God is there from any sin whereof we have been reproved by a true and an unfeigned repentance of the same sin? Nay doth not every man go forward in his sin without remorse be the book of God never so wide opened against it? And can we say that we submit ourselves to the sceptre of Christ his kingdom, while we yield ourselves servants unto sin, and suffer it to reign in our mortal bodies? Nay certainly, men and brethren, if when we hear● our sins plainly rebuked out of the world, we notwithstanding walk on in our sins, and reform not the wickedness of our ways, we do in effect say unto Christ, we will ●ot have thee to reign over us, and so by our Saviour his ●wne testimony we are enemies to him; and what then re●aineth, but that he bruise them with a rod of iron, and break ●em in pieces like a potter's vessel? Beware therefore, men ●d brethren, how ye still harden your hearts when the Lord ●ath so directed the tongue of the Preacher, that your own conscience tells you he hath rightly hit you, and noted your ●ne. It is a fearful thing to fall into the hands of the living ●od, for he is a consuming fire, and rendereth vengeance vn●● all them that know not him, and which obey not his Go●ell. And thus ye see with what honour and glory Christ ●as crowned after his resurrection, as also what matter of ●mfort and consolation this may be unto the godly, and ●ntrariwise what fear and astonishment unto the wicked ●ad ungodly. It followeth that in the next place we speak of ●at subjection and worship which all creatures own, and at ●ngth shall yield unto Christ thus exalted, which is a branch ●f Christ his glory, and set down here as an end of his glorification, in these words, That at the name of jesus, etc., Where by the name of jesus, we are not to understand the ●re name of jesus, as though it had the virtue in it to drive ●ay devils, or as though at the very sound of if all were to ●ow their knees: for at the name of Saviour, which is the ●me with jesus, none boweth, and the name of Christ, of Em●anuel, of the Son of God, of God, are names no less pre●us and glorious than is the name of jesus. True it is, that ●wing of the knee at the name of jesus is a custom which ●th been much used, and may without offence be retained, ●hen the mind is free from superstition. But to bow and ●eele at the very sound of the name, when we only hear the ●me of jesus sounding in our ears, but know not what the ●me meaneth, savoureth of superstition. By bowing the knee ●e Apostle here meaneth that subjection and worship which ● creatures aught continually to perform, and which all nature's shall perform to Christ in that day, some willingly ●d cheerfully, as holy men and Angels, some unwillingly ●d to their confusion, as the devils, and wicked men his instruments: for so the Lord by his Prophet useth the same phrase of speech, Esa. 45.23. where he saith, Every knee shall bow unto me that is, shall be subject to me, and worship me. Here then is a duty prescribed, necessarily to be performed of every Christian, which is, to glorify him who is exalted into the height of glory, both in our bodies and in our spirit●, to worship him with holy worship, to subject ourselves unto him in all obedience unto his heavenly will: for worthy is the Lamb that was killed, Ap 5.12. to receive all power, and wisdom, and strength, and honour, and glory, and praise. The Angels in heaven they glorify the name of jesus, in that they are always ready to execute his will, and to do whatsoever he commandeth them. H●b. 1.14. Whereupon they are called ministering spirits, sent forth to minister for their sakes which shall be heirs o● salvation. This also is that holy worship wherewith we ought to worship him, and to glorify his name, even to be hear and doers of his word, to obey his will, to walk in his laws and to keep his commandments. Not the bare and outward capping and kneeling at the name of jesus, but principally obedience unto his will, that is named, is the honour which here he accepteth of us. For as not every one that sai●● unto him, Lord, Lord, shall enter into his kingdom, so no● every one that boweth at the name of jesus, shall enter in●● his kingdom, but he that doth his will, and walketh in hi●wayes. Saul when he was sent to slay the Amalekites, though to honour God greatly by sparing the best of the sheep are of the oxen to sacrifice unto him. But it was said unto hi●. Hath the Lord as great pleasure in offerings and sacrifice● as when his voice is obeyed? 1 Sa. 15.22 Behold, to obey is better than sacrifi●● and to hearken is better than the fat of Rams. So you happy may think you honour our blessed Saviour greatly, when y● bow yourselves at every sound of his name: but behold 〈◊〉 obey his will is better than capping and kneeling, or all outward ceremonies whatsoever. Yet mistake me not I besee●● you, as though I thought that the names of jesus, of Christ of the Lord, of God, of the Father, of the Son, or of th● holy Ghost, were names of ordinary account and reckoning, or to be passed over without reverence, as other names. Nay whensoever we hear, or speak, or think of them, we are ●o reverence the majesty of God signified thereby. And feare-●ill it may be to them that think or speak of them profanely, or lightly, or upon each light and trifling occasion, ●r otherwise than without great reverence and fear, that the ●ord will not hold them guiltless. But this I say, that neither ●he sound of these syllables of jesus, nor the name of jesus ●hould affect us more than any other names of Christ, although there lay some virtue in the bare word: but whensoever we hear, or think, or speak of him, we are to reverence his majesty, and in the reverent fear of his name, to subject ourselves unto his will. This is a part of that duty ●hereby we must glorify Christ jesus. Men and brethren, let us at length look to it. He that ●all come, will come, and will not tarry. We pray daily, Thy ●all be done in earth as it is in heaven; but it is but lip-labour. The Angels in heaven are always ready to execute his will: ●ut on earth we follow our own wills, and walk in the ●ayes of our own hearts. We regard not to walk in the way ●f the Lord, or to hearken to the words of his mouth: We ●ill not obey, we will not incline our ear, but we will go ●fter the counsels and stubbornness of our wicked hearts. ●ell, rebellion is as the sin of witchcraft, 1 Sa. 15.23 and transgression ● wickedness and idolatry. Take heed, and put not off from ●ay to day. Come and learn to know the Lord his will, and ●e not forgetful hearers, but doers of the word. If we now ●rue him and do his will, we shall afterwards reign with ●im. But he that now will not be subject unto his will, let him ●now that we shall all appear before the judgement seat of Christ, and then every knee shall bow unto him. Blessed are ●hey that hear the word of God, and live thereafter. LECTURE XXXI. PHILIP. 2. Verse 10.11. That at the name of jesus should every knee be●, both of things in heaven, and things in earth, and th●●g● under, etc. NOw before we proceed unto the next point it the words following, one or two doubts arising from these words are first to be resolved and answered. The Apostle saith that God hath given unto Christ being raised from the dead, a name above every name, that a the name of jesus should every knee bow, etc. that is, that all creatures should be subject unto him, and worship him. Herethe● it may be doubted and demanded, how it is that all creatures are not subject unto Christ, that all creatures do not worship him? For not only the Devils in hell, but likewise many wicked men, instruments of Satan here on earth, are so far from being subject unto him, that they are sworn enemy unto him, and to his kingdom, and swell and rage against him, some against him in his own person, and all against hi● in his members here on earth. True it is indeed, that Christ hath many enemies which are not subject unto him, nor worship him: 1 Cor. 15 25 For he must reign (as saith the Apostle) till her 〈◊〉 put all his enemies under his feet. Where the Apostle plainly implieth, that Christ hath and shall have enemies which 〈◊〉 not be subject unto him and worship him, even till such time as he shall deliver up his kingdom to his Father, that is, e●●● till he shall come in the last and great day to judge both the quick and the dead in his second coming. Yea and it is for the glory of his kingdom, that still there be enemies unto hi● kingdom, that so he may be glorified both by the victor● which he giveth unto his Saints here on earth over these enemies, and likewise by the victory which himself shall ha●● over them in that day, when their faces shall gather blackness and darkness before him, and when he shall adjudge them ●nto that Tophet prepared of old, Esa. 30.33. the burning whereof is fire and ●uch wood, and the breath of the Lord like a river of brimstone ●oth kindle it, as the Prophet speaketh. But to answer unto ●he question, how it is that all creatures are not subject unto Christ, and worship him, seeing God hath given him such a ●ame, even such honour and glory above all creatures, that all creature's should bow at his name, and be subject unto him; answer, first, that all creatures ought to bow at his name, and ● be subject unto him, even all the powers of darkness, and ●l such their slaves as have sold themselves to work wickedness in this life, aught to bow unto him, and to worship him. ●or that Law which afterwards was given by Moses unto man ● keep, Thou shalt fear the Lord thy God, and serve him, Deut. 6.13. was ●o doubt in the beginning a Law both to men and Angels, ●d still continues to be a Law, whereby not men alone, but ●en, and Angels, and infernal spirits, are bound to fear and ●rue him, to worship and obey him, even with holy worship. ●nd therefore is the judgement and condemnation of all ●em most just, who do not obey him that they might be ●ued. Secondly, unto the question I answer, that all crea●res now are subject unto him, so that unto whom he saith, ●oe, he goeth, and unto whom he saith, Come, he cometh, ●d otherwise they stir not, nor cannot. The Devil him●fe toucheth not, nor can touch either job his substance, job 1.12.2.6. or ●s children, or himself, till he give leave, and then no fur●er than he giveth leave. Nay he cannot enter into the heard ●swine till he give leave. Mar. 5.13. Esa. 7.18.19. He hisseth for the fly that is at the ●ermost parts of the floods of Egypt, and for the Bee which ●n the land of Ashur, as the Prophet speaketh, and then they ●me and light in all the desolate valleys, and in the holes the rocks, and upon all thorny places, and upon all bushy aces: that is, He bringeth the Egyptians and the Assyrians ●on the land of judah, and they come, and they lay the land ●ste without an inhabitant. And every enemy that invadeth ●y land, he is but the rod of the Lord his wrath, and the off of his indignation, neither can this rod strike, but ●ere and as he will. The famine which drieth the bones, and fainteth the soul, the pestilence that walketh in the darkness, and destroyeth at the noon day, the sword that devoureth one as well as another, and all alike, these messengers of his wrath are sent by him for our sins, and they come; when he saith unto them go, they go, and when he calleth them back, they return. The like may be said even of since, and of death. Sin reigneth not, nor cannot, but in the children of disobedience. Death woundeth not deadly, nor cannot, but only the vessels of wrath and eternal destruction. And of all things in general this is true, that all things are so subject unto Christ, Apoc. 7.3. that if he say, Hurt not the sea, nor the earth, nor the trees, none can hurt the earth, or the sea, or the trees; and if he say to the seven Angels, 16.1.2. Go your ways, and pour out the seven vials of the wrath of God upon the earth, than they power them out upon the earth: That is, if he say, touch not my children, than nothing can harm them; and if he say, let the ungodly of the earth come to an end, than they are as dust which the wind scattereth from the face of the earth. As he saith, so is it done, and all things are thus subject unto hi● subject (I say) unto him, not by any voluntary subjection, whereby they worship and honour him, and submit themselves unto him; but subject unto him, so, that though they would, yet they cannot but do his will, howsoever they do● it not to do his will, but only to work their own malice. Lastly, unto the question I answer, that in the last and grea● day when Christ shall descend from heaven with a shou●e, and with the voice of the Archangel, and with the trump● of God, when the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth, with the works that 〈◊〉 therein shall be burnt up, then shall every knee bow unto him, then shall all creatures be subject unto him. The Sea sh●●● give up her dead which were in her; and death and grave sh●● deliver up the dead which were in them, all nations shall be gathered together, and all shall appear before the judgement se●ter Christ to receive according to that they have done, whether it be good or evil. Then the Kings of the earth which made fle●● their arm, than the rich and covetous men of the work which made the wedge of gold their God, than the whoremongers, murderers, idolaters, sorcerers, blasphemers, and liars, than those churlish Nabals, and unmerciful men which have not fed, nor clothed, nor visited, nor lodged Christ in his poor members; then those that rebelliously have murmured against God for poverty, sickness, or what cross else soever, shall say to the hills cover us, and to the rocks fall upon us, and to the rocks fall upon us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb. But it shall be to no purpose: for all shall stand before him, and fall down before him. The redeemed of the Lord shall fall down before him, and worship him, and willingly subject themselves unto him, as unto their Lord, and their God. The wicked, and Satan himself shall fall down before him, and be forced to be subject under his feet, and to yield to that last sentence as most just, Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. And then when all things are put down under his feet, he shall deliver up the kingdom to God, even the Father, that God may be all in all. Unto the question then, how it is that all creatures are not subject unto Christ, seeing God hath given him such a name, and crowned him with such honour and glory that all creatures should bow unto him, and be subject unto him? The answer is, 1. that all creatures, even all absolutely aught to bow at his name, and to be subject unto him. 2. That even the wicked and ungodly of the earth, and all the powers of darkness are now so subject unto him, that though they would, yet they can do nothing but what his will is. 3. That in the last and great day, all creatures, even all absolutely shall be subject unto him, holy men and Angels willingly subjecting themselves unto him, and worshipping him; and all the rest, though unwillingly, subjecting themselves unto him, and to their final judgement, as just in itself unto them, and from a most just God. By the first answer we are instructed in a necessary duty, which is, that we ought to be subject unto Christ in obedience unto his heavenly will; and to worship him with all holy worship, walking in his ways, and keeping his commandments. By the second answer we may receive exceeding comfort in Christ jesus, that though the world hate us, and Satan seek continually like a roaring lion to devour us, yet they can do nothing against us but what he will, they are but his rods to chastise us, and they shall at length be cast into the fire, and burnt, but we shall shine as stars in heaven for ever and ever. By the third answer we learn quietly to repose ourselves in the power of his might who shall subdue all his enemies under him, and give unto us a crown of eternally glory, but in flaming fire render vengeance unto them that have no● obeyed his Gospel. And let this be spoken for the clear●● of the first doubt. Another doubt is here to be answered touching that superstitious and fond fancy of Purgatory, which some would gladly ground on these words of the Apostle. For thus hence they reason: Saint Paul saith, that unto Chris● was given such a name, that at the name of jesus should every knee bow, both of things in heaven, and things in earth, 〈◊〉 things under the earth: but the Devils, and the damned in he● are so far from bowing unto Christ, that they blasphe●● his holy name, and gnash their teeth against him: they the which being under the earth do bow unto Christ, mu●● needs be those which worship Christ in Purgatory, therefore there is Purgatory. But see, I beseech you, the vanity and foolishness of their reason, which they make for the upholding of this dream. The Devils, say they, and the damned i● hell are so far from bowing unto Christ that they blasphere him, and gnash their teeth at him; therefore by the things under the earth which bow unto Christ, must needs be mea●● the souls in Purgatory. I answer, 1. that the Devils, and damned in hell, howsoever they do blaspheme Christ, ye they ought to bow unto him, and to be subject unto him, as I showed before by that law which first was given unto them and still doth bind them, thou shalt fear the Lord thy God, 〈◊〉 serve him. And so the Apostle may very well be expounded that God hath given unto Christ a name above every name, that a the name of jesus should every knee bow, of duty, both of thing: in heaven etc. And then what a poor shroud hath Purgatory in this place? 2. I answer, that the Devils do now bo●● unto Christ, and are subject unto him. Add unto the further proofs of this assertion, that one testimony out of Luke, Luc. 8. where the Evangelist storying the deliverance of one possessed with a Devil, showeth most plainly how the Devil, nay ●n any Devils, for a Legion possessed him, fell thrice prostrate ●efore Christ, and acknowledged his power over them. First ●ith S. Luke the Evangelist the Devil cried out, & said, 28. What ●aue I to do with thee jesus the Son of God, the most high? I ●eseech thee torment me not. Again, when jesus had asked the Devil his name, the Evangelist saith, 30.31. they besought him that he ●ould not command them to go out into the deep: and agine, the Evangelist saith, they besought him that he would suffer them to ●nter into the heard of swine feeding thereby on an hill. 32. Where ●ee see how not one, but a Legion of Devils, not once, but thrice in one miracle prostrated themselves unto Christ, and acknowledged his power over them. And shall we not think ●hat now much more they do so, when Christ sitteth at the ●ight hand of God in the heavenly places? jam. 2.19. Yes S. james tells ●s that they fear and tremble. A servile fear they are in, and ●nwillingly they are subject unto him, howsoever they do blaspheme him. False therefore is it when they say, that the devils bow not unto him. 3. I answer, that the Devils ●hall be subject unto him in that great and last day: and so ●he Apostle may be understood, and then what help here ●or Purgatory? For thus I understand the Apostle; God hath given unto Christ a name above every name, that at the name of ●esus every knee should bow, now of duty; and shall bow then ●n that day, some willingly, and some unwillingly: both which being truly affirmed even of the Devils, inasmuch as now ●hey aught, and in that day they shall bow and be subject vn●o him, though unwillingly; what need is there to understand ●his place of the souls in Purgatory? Lastly, the Rhemists note no such thing upon this place, which yet they would have done, if it had made aught for that purpose: and Bellarmine quite disclaimeth it, understanding by things under the ●arth, the devils in hell, which as I have said, now aught, and ●n that great day shall bow and be subject unto him. And ●ndeed the whole tale of popish Purgatory is a mere dream, having no ground at all either in this, or in any other place of scripture, but is so contrary thereunto as nothing more. It● the blood of Christ jesus that purgeth and cleanseth us from all f●● it is not any purging fire which doth it, 1 joh. 1.7. or can do it after the life. Nay after this life there is but heaven, or hell: Heaven for them that die in the Lord; for blessed are the dead that 〈◊〉 in the Lord, Ap. 14.13. even so saith the Spirit; they rest from their labo●● and their works follow them: and Hell for the wicked, are such as forget God; for that is their portion prepared for them of old with the Devil and his Angels. Thus having cleared these words of the Apostle from these doubts, it remaineth that now we proceed in that which followeth in the Apostle. It followeth therefore. And that every tongue should confess etc.] We have hea●● of the subjection of all creatures unto Christ jesus, set down by the Apostle as a branch of his glory, and an end of his glorification. Now in these words the Apostle setteth do●●e another branch of Christ his glory, which is the confession and acknowledgement of all creatures, that jesus Christ is the Lord, and sole right commander in heaven and in earth: for as every knee shall bow unto him, so every tongue shall co●fesse him, God having given him a name above every name, that every knee should bow unto him, and that every tongue should confess him to be Lord and Sovereign king. By every tongue, the Apostle meaneth not only all nations and languages in the world whatsoever, but every tongue both of things in heaven, and things in earth, and things under the earth; not that things in heaven, or things under the earth have tongues, as neither they have knees, but as there in the former words, by every knee both of things i● heaven, and things in earth, and things under the earth is meant all creatures; so here in these words, by every tongue of things in heaven, and things in earth, and things under the ear●● is meant all creatures. When it is added, that every tongue should confess, the Apostle thereby showeth both what all creatures still ought to do; and also what all creatures shall do in that last and great day. For his meaning is, that all creatures ought still to confess, & at the last shall confess that jesus Christ is the Lord, even that that jesus which was crucified, which made his grave with the wicked in his death, is Lord God, & that all honour, power, & glory belongeth unto him. Here than we are put in mind of a duty necessarily to be performed of all Christians, which is, not only to be subject ●d obedient to Christ his will, but to confess likewise and ●●knowledge, that jesus Christ is the Lord. The Angels, and ●e Saints in heaven which stand before the throne, and be●re the Lamb, clothed with long white robes, and palms in ●eir hands, they cry aloud, and they say, Apoc. 7.9. Salvation cometh ● our God that sitteth upon the throne, and of the Lamb: yea ●ey cease not day or night crying, and saying, Praise, 12. and glo●, and wisdom, and thanks, and honour, and power, and might be ●●to our God for evermore, Amen. Yea the powers of darkness themselves ought thus to confess jesus Christ, that all power, ●nd honour, and might belongeth unto him, inasmuch as they ●ere created, form, and made for his glory, not only to be ●ewed in their confusion, but that they might sound forth his ●raise and his glory. The Angels and Saints in heaven they ●oe; Devils, and damned in hell they ought to confess ●at jesus Christ is the Lord; and shall we doubt whether it ●e man's duty to confess that jesus Christ is the Lord? With ●e heart man believeth unto righteousness, Ro. 10.10. and with the mouth ●an confesseth to salvation, saith the Apostle. Where the Apostle plainly showeth, that as faith in the heart, so confession ● the mouth is needful to salvation. The Evangelist S. Iohn ●ith, that among the chief rulers of the jews, many believed 〈◊〉 Christ jesus, Joh. 12.42. but because of the pharisees they did not confess ●im, left they should be cast out of the synagogue. Did they believe in Christ jesus, but not confess him? In that they did ●ot confess him, it is a plain argument that their faith was ●ut a weak faith. Happily they begun to embrace the truth ●f Christ, and to be astonished at his miracles, but in that they ●urst not confess him, it is plain that they did not truly believe in him. Which is yet more plain by that S. john farther addeth, they loved the praise of men, 43. more than the praise of God. which preposterous love wheresoever it is, there is nei●her the love of God in deed, nor faith in jesus Christ. The Apostle to Titus telleth us of some that profess that they 〈◊〉 God, Tit. 1.16. but by their works they deny him, and are abominable are disobedient, and unto every good work reprobate. As before we had faith in Christ, but no confession of Christ; so here we have confession and profession of Christ, but no practice of the life of Christ; and therefore as their faith was justly argued to be no sincere and sound faith, because they did not confess Christ; so the profession of these, of whom the Apostle speaketh, may justly be argued to be no sincere and sou●e profession, because in their lives they practise not that whereof they make profession with their mouths. They seemed to have faith in Christ, but they did not confess Christ; and therefore they may be truly said, neither to have sound●y believed in Christ, neither to have confessed Christ. These seem to profess to know God, but by their works they deny him, and therefore they may be truly said neither to have sincerely confessed Christ, neither to have practices, his will. Seeing therefore it is so, that both where Christ is not confessed, there Christ is not believed; and again, where Christ is confessed, there many times his will is not practised; very behoveful it will be for us, whose duty it is to confess and acknowledge before all men that Christ jesus is the Lord, to see what a kind of confession it is which our duty doth require of us. We must then here take heed that we do not deceive ourselves with a bare and naked confession of Christ jesus, with a simple and outward profession of his name and religion, as if all were well when by an outward show we had bleared the eyes of men; or as if we had then performed this duty, whereof I speak, as well as the best, when we have made confession of our faith, and said the Lords prayer; or when we have been at the Church, and heard the service, and happily a Sermon; when we have made some fair weather without, howsoever all within be full of rapine, bribery, and excess. Nay, nay, brethren, Christ himself hath told us, that not every one that saith unto him Lord, Lord, shall enter into his kingdom. Nay he hath pronounced a woe unto such hypocrites, Mat. 23.25 as make clean the utter side of the cup, and of the platter, when within they are full of bribery and excess: and he hath ●kened them unto whited tombs, Mat. 23.27. which appear beautiful outward, but are within full of dead men's bones, and of all filthiness. ●t is not then the lip-labour of a bare and naked confession of Christ, it is not a simple and outward profession of religion ●hat will serve the turn, or is acceptable unto God; it is not ●he discoursing knowledge of Christ, nor the discoursing ●lke of his kingdom, which pleaseth the Lord: but the con●ession of a Christian, and that which is here required, is, that ●ut of a faith unfeigned, with our mouths we confess that ●esus Christ is the Lord, and because he is the Lord, therefore ●ee will not give his honour to another, but will serve him without fear in holiness and in righteousness before him all ●he days of our life. The root then whence our confession ●f Christ must spring, if by it we will please the Lord, is an ●nfained faith, for faith is it which maketh us not ashamed, ●ut maketh us bold to confess our Christ in all places. I believed (saith the Prophet) and therefore I spoke. And most sure ● is that then and never but then we do boldly and sincerely ●onfesse Christ, and profess his religion, when faith hath ●lly seized upon our souls, that we believe perfectly in Christ jesus: for because we believe fully in him, therefore ●ee boldly and freely confess him. Whosoever therefore ●hou art, that wilt not, or darest not confess thy Christ, and profess his religion, for fear of trouble, or displeasure, or alteration of the State, or any like respect, know this, that thy ●eart is not sound with thy God, and that this is for want of ●rue faith in thee. Let them look unto this, who for fear of ● change, or for fear of displeasure, fear to be too forward ●n confessing Christ, and professing his name, and therefore ●raw back the shoulder, and shrink at every blast of wind. Now the confession which must spring from this root, is, ●hat jesus Christ is the Lord; the Lord, and therefore his ho●our not to be given to another; the Lord, and therefore to ●e served in holiness and righteousness all the days of our ●●fe. Thus saith God the Lord, Esa. 42 5.8. even he that created the heaven's, and spread them abroad, etc. to wit, Christ jesus, I am ●he Lord, this is my name, and my glory will I not give to another, neither my praise to graven images. Where we see how our Saviour Christ both challenged that unto himself, to be the Lord, and plainly avoucheth that he will not give his honour to another. He then that confesseth jesus Christ to be the Lord, and yet giveth his honour unto another, doth only i● words confess that, which indeed and in truth he doth de●●. Let them look unto this, that make their prayers and supplications unto the Saints in heaven, that worship images, crosses, 1 Joh. 2.2. or what relics soever. We have an advocate with the Father, jesus Christ the just, and he is the reconciliation for our sinne●. He sitteth at the right hand of God, and liveth ever to make intercession for us. Whosoever then prayeth unto, or useth the intercession of any other, be it Saint, or Angel, he giveth Christ his glory to another. As also he doth, who doth worship any other but God, and him whom he hath sent, jesus Christ, seeing it is said, Thou shalt worship the Lord thy God, 〈◊〉 him only shalt thou serve. He likewise that confesseth jesus Christ to be the Lord, and yet serveth him not in holiness and in righteousness all the days of his life, his confession is in vain, because in deed and in truth he denieth that which in words he doth confess A son honoureth his father, Malac. 1.6. and a servant his master: If I th● (saith the Lord by his Prophet) be a father, where is mine ●●nour? and if I be a master, or a Lord, where is my fear? When●● it is most plain, that fear and obedience to his will belongeth to the Lord. They certainly unto whom the Lord by his Prophet thus spoke, confessed the Lord, which they plainly afterwards show, taking their reproof hardly, and saying. Wherein have we despised thy name? But because they fear● not the Lord whom they confessed, because they walked not in his ways, nor kept his commandments, therefore the● confession was as no confession, the Lord regarded them not, but his wr●th was kindled against them. This, men and brethren, is a thing needful for us to look unto. We would be loath so deeply to be charged, as not to confess jesus Christ to be the Lord. But if he be the Lord, where is his fear? Whe● we confess jesus Christ to be the Lord, we confess him 〈◊〉 be the sole rightful commander of us, and ourselves to be his servants; him to have all power over us, and ourselves wholly 〈◊〉 be his. What meaneth then such neglect of conforming ●ur selves according to his most holy will, and of yielding obedience unto that which daily we are taught, and which ●ee know to be his will? If we give our members as weapons ●f unrighteousness unto sin, which should be as weapons ●f righteousness unto God, whatsoever confession we make, ●ee are the servants of sin, we are not the servants of Christ ●●e Lord; and we are like to those or whom I spoke before, ●●at profess they know God, but by their works do deny ●im. O my brethren, if ye did indeed confess jesus Christ to ●e the Lord, your souls would be filled with gladness when our mouths were filled with this confession, yea your very heart's would be warm within you when your tongues were ●●us talking that jesus Christ is the Lord; your wills would be ●amed to his will, your feet would rejoice to come into the ●ourts of his house, and to run the way of his commandments. jesus Christ is the Lord, deny him not before men, Luk. 12 9 ●or he that shall deny him before men, shall be denied before ●he Angels of God. And certainly he believeth not, that ●ares not confess him. jesus Christ is the Lord; confess ●im so to be, and give not his honour to any other, to men or Angels, much less to stocks or stones. Confess him to be ●he Lord, and serve him in holiness and righteousness all ●he days of your life. This confession becometh the Saints ●f God, and this is a good confession before God. And ever remember that, that they which will not now thus confess ●esus Christ to be the Lord, shall then in that last and great ●ay be forced to confess that jesus Christ is the Lord, when he shall judge his enemies on every side, and render to the wicked according to the wickedness of their ways. Unto the glory of God the Father.] Here is the issue of all, ●uen of our subjection unto Christ, and of our confession that ●esus Christ is the Lord. All this redoundeth to the glory of God the Father: for he that honoureth the Son, Joh. 5.23. honoureth ●he ●ather; and he that honoureth not the Son, honoureth not the Father: for the Father is in the Son, and whatsoever is done unto the Son, is done also to the Father. Let us the● so subject ourselves unto jesus Christ, let us so confess his to be the Lord, as already we have been taught. God hath created us, Esa. 43.7. form us, and made us for his glory. Seeing the●● our subjection unto Christ jesus, and our confession or be glorious name in such sort as hath been taught, is unto the glory of God the Father, let us be subject unto him in all obedience to his will, and let us out of an unfeigned faith confess that he is the Lord, even our Lord. LECTURE XXXII. PHILIP. 2. Verse 12. Wherefore by beloved, as ye have always obeyed, or as in my presence only, but now much more in 〈◊〉 absence, etc. WHerefore my beloved, etc.] In these word now following we have the conclusion o● the Apostle his exhortation unto the Philippians, set down by way of applying Christ his humility, and obedience unto his Father, unto their use and instruction and consequently unto ours. In this conclusion of the Apostle his former exhortation, the Apostle again exhorteth the Philippians, and in them us, first unto humble obedience towards God, vers. 12.13. secondly unto humble and modest conversation towards our neighbour, vers. 14.15.16. and thirdly he addeth as a reason why he thus exhorteth them, the comfort and joy which they shall bring unto him in the day of Christ, if they so walk as he exhorteth them, vers. 16.17.18. In the first exhortation, which is unto humility and obedience, or humble obedience towards God, we have first to consider the exhortation itself, vers. 12. secondly the reason thereof, vers. 13. The exhortation of the Apostle unto the Philippians, and in them unto us, is, that we would run for●ard in the race of righteousness, which leadeth unto salvation, with all humbleness of mind, and in all obedience vn●● God: for when the Apostle saith, make an end of your own salvation, therein he exhorteth thus much in effect, that as we ●aue begun in the spirit, so we would go forward and make ● end in the spirit; as we have entered the way of righteousness which leadeth unto life, so we would persevere and con●●nue in the same way, and follow hard toward the mark for be price of the high calling of God in Christ jesus. For by ●luation the Apostle here meaneth not, as often elsewhere he ●oth, that glory and immortality which is laid up for us in ●eauen, and which is the end of our calling, but he meaneth ●e whole course of godliness which leadeth unto salvation, ●e whole path of a Christian life which God hath ordained us ● walk in. So that when he saith, make an end of your own ●luation, it is as if the Apostle had said, let it not seem enough ●nto you to have begun well, but continue to walk in ●hose good works which God hath ordained you to walk ●n: as ye have begun to walk in the way that leadeth unto ●luation, so make an end therein, and run unto the end ●he race that is set before you. When the Apostle addeth, make an end of your own salvation with fear and trembling, he showeth the manner how we must run in the way of righteousness which is set before us, to wit, in all humbleness of ●inde and reverence, Psal. 2.11. as dutiful children serving the Lord ●n fear, and rejoicing in him with trembling, as the Prophet speaks. Likewise when he saith, So make an end, etc. thereby he meaneth, that we must run in this race of righteousness in all obedience unto God: for so much is implied in the ●ord So, as may appear by the coherence of this word with ●he former, whereon it doth depend. As ye have always obeyed, saith the Apostle; whom? to wit, God, and his word: As ye have always obeyed God and his word, so in the like obedience to God and his word, make an end of your own salvation with fear and trembling. The substance then of the Apostle his exhortation in this place is this, that we would run forward in the race of righteousness, which leadeth unto salvation, with all humbleness and reverence, and in all obedience unto God. Now besides the substance of the exhortation, there are many circumstances whereby the exhortation is amplified and enlarged, and which are together with the exhortation to be opened and declared. To comprise then the whole, in these words of the Apostle I consider these points: first the ground whereon the Apostle doth build his exhortation which is the humility and obedience of Christ, noted in the word wherefore; for it is as much as if the Apostle should have said, Seeing such was Christ his humility, and such his obedience, as ye have heard, therefore my beloved follow his example, and as ye have always obeyed, etc. Secondly, the Apostle his kind entreaty of the Philippians, so to win them to hearken to his exhortation in that he calleth them his beloved wherefore my beloved. 3. The Apostle his commendation o● their former obedience unto God, and to his word, that so he might stir them up to continue their obedience, in these words, as ye have always obeyed, to wit, God, and his word 4. The Apostle his mild insinuation of a change in them now in his absence from that which was before in his presence, in these words, not as in my presence only etc. 5. The Apostle his exhortation, to run forward in the way of righteousness which leadeth unto salvation, in these words, make 〈◊〉 end etc. Lastly, the manner how they should run in this race, which is first in obedience unto God, signified in the word, so, so make an end etc. and then with all humbleness and reverence, signified in these word, with fear and trembling. These be generally the points to be observed out of these words of the Apostle. Now let us a little more particularly look into each of them, and see what Use we may make of them. Wherefore my beloved] In this word, wherefore, is noted as I told you, the ground whereon the Apostle doth build the exhortation that followeth. For it is as much as if the Apostle should thus have said; seeing such was Christ his humility and such his obedience, as already ye have heard, therefore my beloved etc. The ground then of the Apostle his exhortation unto a reverent and humble obedience towards God in ●●ding a godly life, is the humility of Christ, and his obedi●●●ce unto his father. The observation hence is this, that the humility of Christ, and his obedience to his father ought to a sufficient motive and reason unto us, why we should run the race of holiness, and righteousness that is set before with all humbleness of mind, and in all obedience towards God. So the Apostle thought when he made this the ●ound of this his exhortation: and so our Saviour himself ●ought, as appeareth by that exhortation unto the people in ●e end of one of his sermons, Mat. 11.29 Learn of me that I am meek ●●d lowly in heart. And great reason, men and brethren, why ●e should so think also. For wherefore was Christ humbled? as it for himself? Nay he might still have kept that glory ●hich he had with the father before the world was, and if he ●●d not at all descended from the bosom of his father, none ●ould any way have impeached him for the same. For it was ●o robbery for him always to be equal with God, as our Apostle speaketh. It was not then for himself that he was ●umbled, but he humbled himself for us, than the might save ● which had lost ourselves; and that he might reconcile us ●nto God, breaking down the partition wall that was betwixt ●im and us by reason of our sins. So saith the Apostle Paul, 1 Tim. 1.15. ●his is a true saying, and by all means worthy to be received, that Christ jesus cmae into the world to save sinners. And so saith S. ●ohn, We have and advocate with the Father jesus Christ the just, joh. 2.1.2. ●●d he is the reconciliation of our sins. Again, Esa. 53.9. Why was he obedient unto the Father to fulfil the law? was it for himself? Nay be ever did any wickedness, neither was any guile found in his mouth. ●t was not for himself, but for us, that he might redeem us ●hich were under the law, and purchase righteousness for us. So saith the Apostle, God sent forth his son made of a woman, Gal. 4.4.5. ●nd made under the law, that he might redeem them which were ●nder the law; and as the same Apostle saith to the Romans, Rom. 8.4. That the righteousness of the law might be fulfilled in us. Seeing ●hen it was for us that Christ was humbled, and that he was obedient unto the law, and unto the death, great reason it is ●hat his humility and obedience should be a sufficient motive to persuade us unto humility and obedience in the whole course of our life. Should it be, my brethren, a sufficient motive unto us? and why is it not? Why it is not I know not, but that it is not every man seethe it. Our high conc●●●●● ourselves, whether it be of our wisdom, or of our rich or of our honour, our contentions and vainglory, our delight in our own ways, and our neglect to walk in the waie● of the Lord; these and the like testify unto our faces that Christ his humility, and obedience little prevail with va●● persuade us unto these holy duties. O my brethren, let this be an healing of our error. So often as we hear or read that Christ thus humbled himself for us, that he became man for us, that he bore our infirmities, that he was led as a sheep v● to the slaughter for us, that he made his soul an offering for our sin, and that he made his grave with the wicked in his death for us; let these be so many remembrancers unto us to pluck down our proud peacocks feathers, to put away wrath, contention, pride, vainglory, and in all meekness of mind to submit ourselves one unto an other, and all of v● unto our God. So often as we hear or read that Christ became obedient unto his Father in all things that the law required of him, that he fulfilled all righteousness, and never gave over to do the will of his Father till he had tasted and drunk of death's cup, and all for us; let this suffice to sl●● us up to walk in all dutiful obedience unto our heavenly Fathers will. Yea let us thus hereupon resolve with ourselves and say unto our own souls, hath the son of God, my Christ, and my God, vouchsafed to descend from his high throne of glory, to be clothed with my flesh and my skin to suffer hunger, cold, poverty, and manifold temptations for me, to be slandered, reviled, buffeted, spit upon, condemned, nailed on the cross, and to be buried for me, and shall bear myself above my brethren, shall I walk with a st●●● neck, and disdain my inferiors, or shall I not make myself equal to them of the lowest degree, and pass the time of my dwelling here in fear, and in all lowliness of mind? Hat● the son of God, my Christ, and my God, fulfilled all righteousness; done his father's business, and yielded all obedience unto his father for me, and shall I kick against him with ●e heel, shall I draw my neck from under his yoke, and re●●se to walk in the ways of his laws, or rather shall I not ●nforme myself in all obedience to his holy will, and do at which is good and right in his eyes? This use we should ●ake of Christ his humility, and obedience unto his father, ●●d to this end he maketh it the ground of his exhortation in is place. It followeth, Wherefore my beloved] The 2. thing which I observed in ●ese words of the Apostle: was his kind and loving entreat of the Philippians, signified in that he calleth them his be●●ued. Which kind entreaty of them he useth the rather to ●inne them to hearken unto his exhortation. Here then is a ●te for us whom God hath set apart unto the holy work of ●s ministry, to wit, that we should not only be careful to struck them that hear us in the wholesome words of truth, at that likewise we should seek in all kind and loving sort ● win them unto that wherein we do instruct them. Hereupon are those kind and lovesome speeches so often used in ●e writings of the Apostles, my brethren, my beloved, my babes, ● little children, dearly beloved, dear brethren, I beseech you, ●ethren by the mercies of God, and the like. Not to speak of ●ther places, this one place of our Apostle might suffice sufficiently to instruct us in this lesson: where the Apostle doth ●ot only exhort the Philippians to walk in the way of godliness with humbleness of mind, and in obedience unto God, ●nd strengthen his exhortation both by the example of their twne former obedience, and by the example of Christ his humility and obedience; but in all kind and loving sort he ●roposeth his exhortation, calling them, his beloved, that so ●e might the rather win them to hearken to his exhortation. or even so the dispensers of God his holy mysteries should ●ot only labour in a godly care to teach them that hear ●hem the words of truth in all evidence of the spirit, and to confirm and strengthen the same out of the sacred worth of ●ruth, but further they should seek with all kind speeches, ●nd in all loving manner to lead them forth unto the waters of comfort, and to bring them unto Christ jesus. And here happily a man that should long beat upon this point, and to large it to the full, might have great applause in many place especially there where the exception against their Teacher i● that he is too sharp, and that he presseth the judgement of God against sin too sore, and too vehemently. Here the●● I beseech you a lesson for you that are hearers our of thi● place. As we that are the ministers of the Lord for your comfort are hence taught to strive in all kind and loving sort to bring you unto Christ jesus; so you that hear us are likewise he●●● to learn so to carry yourselves as that we may speak unto you as unto our brethren, and unto our beloved. If the love ● God be not in you indeed, how can we speak unto you a unto our beloved? If your honour not God, nor keep his commandments, how can we speak unto you as unto 〈◊〉 children? If ye be not joined with us in one faith, and in one hope in Christ jesus, how can we speak unto your as to o● brethren? Nay I say more unto you, if ye know not us that labour amongst you, and are over you in the Lord, and admonish you, if ye have us not in singular love from our works sa●● how can we speak unto you as unto our beloved? If when 〈◊〉 labour to beget you in the faith, and to present you before God blameless in that day, you either stop your ears the voice of our charming charm we never so wisely, or speak evil of us as of evil doers, can we speak unto you as v●● our babes and little children? If you embrace not the tr●● which we preach unto you, but rather hate us for the message which we bring unto you, can we speak unto you as unto on dear brethren? Nay certainly, if ye will have us to co●● unto you with kind speeches, and in all loving manner, wi●● my beloved, my little children, my dear brethren, th● must ye study so to approve yourselves both unto God and men, as that we may speak unto you as unto our beloved unto our brethren etc. Otherwise, as Christ came not 〈◊〉 all with this, fear not little flock, but unto some with this, O generation of vipers, how can ye speak good things, when ye 〈◊〉 evil: And as the Apostle came not to all with this, I beseech you brethren by the mercies of God, but unto some with this, O foolish Galathians, who hath be witched you that ye should not obey truth; so ye must look that as sometimes we come in ●e and in the spirit of meekness, so sometimes we should ●me unto you with a rod, and with a woe unto such as o● not the Gospel of Christ jesus that they might be saved ●n and brethren our hearts desire is that ye may be saved in ● day of Christ, and we watch for your souls as they that ●st give accounts unto God for them: have ye care that we ●y do it with joy, and not with grief. We are loath to come ●o you with a rod, we had rather come in love, and in the ●●rit of meekness; have ye care that we may come unto ●u, and that we may speak unto you as unto our beloved. ● we sometimes sharply reprove sin, it is for your sakes, at we may reclaim the sinner from wandering out of the ●●ht way: and again, if sometimes we restore such as are ●●en with the spirit of meekness, it is for your sakes, that ●e may bind up the broken hearted, and minister a word of ●●mfort unto the troubled, and afflicted soul. Both, I mean ●arpnesse and meekness, the rod and love, both, I say, in ●●eir due places is needful, and wise discretion in them both most needful. And so I come to the 3. point. At ye have always obeyed] What? the Apostle in falling own unto him, and kissing his feet, as is now done unto at man of sin? Nay the Apostle herein commendeth ●●eir former obedience unto God, and unto his word after ●●ch time as they had received the Gospel of Christ jesus. ●nd this he doth to stir them up to continue their obedience, that as they had begun well, so they might now go ●orward as they had begun. Whence we are taught, that ●is not enough to begin well, and for a time to embrace ●e truth, and to obey the Gospel of Christ jesus, and afterwards to quence the spirit, and to suffer ourselves to be en●ngled in the filthiness of the world, but having begun in ●●e spirit we must go forward in the spirit, and having begun ●o love and like the truth we must not fall from our first love, ●ut hold fast the same, and continue therein. Whereupon ●re those often exhortations in the Apostles to continue in ●he faith, to continue in the grace of God, to continue in the things that we have learned, to hold fast the profession of o●● hope without wavering, and with full purpose of heart 〈◊〉 cleave unto the Lord. The reason hereof is, the school 〈◊〉 Christ is not a school of idleness, or a school of non proficiency, but the scholars of Christ his school they must follow the truth in love, and they must in all things grow up 〈◊〉 him which is the head, Eph. 4.15. that is Christ as the Apostle showed. And therefore our Saviour Christ himself told the jews 〈◊〉 believed in him, joh. 8.31. saying, if ye continue in my word, ye are 〈◊〉 my disciples; and shall know the truth. They, no doubt, 〈◊〉 whom he spoke, had begun well, and had embraced 〈◊〉 truth, but he telleth them that if they will be his scholars they must continue as they have begun, and they must grow forward and increase in all knowledge, and spiritual understanding. A lesson as needful to be taught in these our d●●● as any other. For we see by our own experience that the word of the Lord is of such majesty, and so powerful, that draweth oftentimes the veriest miscreants that be unto a liking of it, and causeth them many times to do many things we. But as it is in the parable of the seed in the Gospel, Mat. 13. some receive the word with joy, but when persecution comes the● are offended: other hear the word, but the cares of the world and the decietfulnesse of riches choke it, that it made unfruitful; in others the evil one cometh and catcheth the word that was sown in their heart, and in a great many the liking of the word, and the obedience thereunto is but like unto a flash of lightning, come and gone again almost in a moment. For a day, or for a month, or happily for a year or two they will hearken, and obey, they will make a good she● of loving and liking the word, and many things they will do well. But after a while they will loathe this heavenly Mann●, and in their hearts return unto the flesh pots of Egypt, 2 Pet. 2.22.21. or, a Peter speaketh, with the dog they will return unto his vomit, and with the sow unto her wallowing in the mire. Men and brethren, we must not be like unto such men. For, as Peter speaketh in the same place, it had been better for such men not a have known the way of righteousness, then after they have known it to turn from the holy commandment given unto them. We must having tasted of the good word of God, ●nd having begun to forsake the corruptions that are in the world through lust, continue in the grace of God, and grow ●orward from grace unto grace till we be perfect men, and ●ome unto the measure of the age of the fullness of Christ. Having begun to have a liking of the word, and to desire ●he preaching thereof, we must take heed that we grow not weary of it; but the more we have it, the more our souls must ●ong after it, and the more we hear it, the more we must grow in obedience unto it, to frame our lives according thereunto. We must not here stand at a stay, much less must we go backward; we must go forward, and we must prick hard unto the mark of the high calling that is set before us. For in the way of godliness that is most true which is so common, not to go forward in that way is in truth to go backward. But I shall have occasion again to speak of this point in handling the exhortation. To leave therefore this point, here it may be demanded ●how the Apostle saith that the Philippians had always obeyed, as ye have always obeyed. For in that the Apostle doth admonish them, every man to esteem other better than himself, as verse 3. and to do all things wihout murmuring and reasoning, as verse 14. he plainly signifieth that there were many faults amongst them, even contention, vainglory, murmuring, reasoning, and the like. How then doth he give them this testimony, that they had always obeyed? Lied the Apostle unto them, or did he flatter them? God forbidden: let God be true, and every man a liar. He lieth not unto them, neither doth he flatter them, and yet their obedience unto God, and unto his word, was not perfect; for no doubt such faults were amongst them, as already we have spoken of. In this sense than we are to understand the Apostle, when he commendeth the Philippians as having always obeyed God and his word; not as if there had nothing lacked in their obedience: for in many things we sin all; jam. 3.2. and if we say that we have no sin, we deceive ourselves, 1 joh. 1.8. and the truth is not in us: but therefore are they said always to have obeyed, because howsoever their obedience in itself was unperfect, yet was it unto them reputed as perfect, because through faith they were engrafted in Christ, and for his sake their very desire to live godly was accepted with God as a life most holy. For such is the fruit of our communion with Christ, that being engrafted into his body, and made bone of his bone, and flesh of his flesh, through him, and for him, our faith in him is accounted to us for righteousness, and our very desire to live goldy in this present world, is accounted unto us for holiness of life. If there were no other proof for this point, but even this whereof I speak, that the Apostle here maketh reckoning of the Philippians as having always obeyed, though there lacked much in their obedience, because they believed in Christ, and desired to live godly, it were enough: but the scriptures every where witness the same. Here than we have an exceeding great comfort in Christ jesus, that howsoever our obedience be unperfit, yet if we believe perfectly in Christ jesus, and study to live soberly, and righteously, and godly in this present world, it is accounted as if we had always obeyed. Our iniquities are forgiven, one sins are covered, our infirmities are passed over, our unrighteousness is not imputed unto us; only that which we have well done is had in remembrance, and if we have given but a cup of cold water in his name, it looseth not the reward. This is that which doth and may uphold our weary and fainting souls, which otherwise would fall under their burdens; and this is that which may & aught to persuade us to follow peace with all men, Heb. 12.14. and holiness, without which no man shall see God. Not as in my presence only, but now much more in mine absence] In these words the Apostle lightly toucheth a defect in their obedience, that it was not altogether such now in his absence from them, as it was when he was present with them; but he doth not touch it as with purpose much to note them for it, but his drift rather is in these words to instruct them in the quality of their obedience, that it ought not to be feigned, as service only to the eye, but it ought to be sincere, and from a pure heart, as unto the Lord who seethe all, and is present every where. Here one or two things may be noted but only by the way, because the Apostle doth only lightly touch them, and as it were by the way advise us of them. 1. In that the Apostle implieth a change in them now in his absence from them, which was not in his presence with them, thence we may note ●ow requisite the presence of the Pastor with his people is. True it is, that the Apostle was not their Pastor, but sent to reach unto the Gentiles in all places, and Epaphroditus was ●heir Minister, who remained with them after Paul's departure ●rom them. But if in Paul's absence from them, when yet ●heir Minister was present with them, they began in a short ●pace somewhat to decline, how can we think but that they must needs decline where their Pastor is never with them? Where prophesying faileth the people perish; and when the Pastor is not present, the Wolf cometh, and the flock is scattered. 2. In that the Apostle only lightly toucheth a defect in ●heir obedience, but not with purpose much to note it in ●hem, we may note what care is to be taken, that we do not sharply censure every defect or fault which is in the godly. Some things in them must be lightly passed over, and they must be drawn on with all kindness and meekness to run on in the race that is set before them. The godly is admonished by a word, but the wicked goeth on in his folly, and careth not what is said. But chief hence we are to note the quality of our obedience unto our God, that it ought not to be feigned, as service to the eye, but sincere, and from a pure heart, as unto him that seethe all, and is present every where. Which of us is there that will commend that servant, which is only an eye-seruant, which will work well in his master's sight, but not at all when he is absent? Nay we will all condemn such a servant. But let us take heed that therein we do not give judgement against ourselves. If only we make an outward show of holiness, and serve not the Lord with our whole hearts, making his law our delight, and a single obedience thereunto our chief desire, what are we but eye-seruants, and our portion what shall it be but the portion of hypocrites? Beloved, our God whom we serve is not as man: he seethe all things, he is present every where, he searcheth the hearts and the reins, and he understandeth all our thought long before they be conceived. It is no halting with him. Whatsoever we do in the darkness, it is unto him as if it were done in the light: for the darkness and light to him are both alike. Gehazi may offend when Elisha sees not, and may hope to conceal it from him, because he sees it not. But if Elisha can descry his fault, how much more can our God descry all our ways, how hidden soever they be? Let us therefore walk before him with a single heart; let us serve him in spirit and in truth; let our obedience unto him, and unto his law spring from a pure heart, from a good conscience, and from an unfeigned faith. Such obedience he requireth of us; and such obedience is the way wherein we must walk to our heavenly jerusalem. LECTURE XXXIII. PHILIP. 2. verse 12, 13. So make an end of your own salvation with fear and trembling. For it is God that worketh in you etc. MAke an end of your own salvation] The Rhemists read thus out of the vulgar translation, work your salvation; out of which reading that doctrine of salvation by works is by some in part maintained. Doth our Apostle then in this place teach us, that we are to work our salvation, so that by the merit of our works we may obtain salvation? Surely in other places of his Epistles he teaches us a quite contrary doctrine. By grace, saith the Apostle, are ye saved, through faith, and that not of yourselves; Eph. 2.8.9. it is the gift of God; not of works, lest any man should boast himself. In which place see, I beseech you, how the Apostle setteth down the grounds of our salvation. Grace there is the first ground of our salvation. It is God that justifieth ●, & saveth us: salvation is his gift, as the Apostle here saith. ●ut why doth God save us? Surely in respect of ourselves we ●●e saved freely by his grace, & according to his mercy: In respect of Christ indeed we are saved by the merits of his death ● passion. He hath brought us with a great price, even with the ●rice of his own precious blood which he shed for the remission of our sins. But we ourselves have no part in this payment; ● respect of ourselves we are freely through the exceeding aches of his favour and grace towards us, saved. Faith, that is he next occurent in our salvation; Rom. 8.3. by grace we are saved through ●aith. For faith is that hand, whereby we take hold on salvation ●eached unto us by grace. Here then, ye see, how salvation is ●oth given & taken; given by God, & taken by us. It is given ●y God by grace; it is taken by us by faith. What then, have ●e no part in the purchase of our salvation? No surely; faith whereby we are saved, and salvation itself, they are the gift of God. What, have our works no interest in the meriting of our salvation? No, by grace we are saved, through faith, not any way of ourselves, nor of our works. Why? lest any man should boast himself. For as the same Apostle reasoneth; Rom. 4.2. if Abraham were justified by works, he hath wherein to rejoice, but not with God. Why not with God? because to him that worketh, 4. or meriteth by his works, the wages is not counted by favour, but by debt. And ●herefore in another place thus he reasoneth: if of grace, 11.6. than ●ot of works, else were no more grace; but if of works, then no ●ore of grace, or else were work no more work. So that when the Apostle here saith, that by grace we are saved, it is even thereby plain that we are not saved by our works: yet he putteth down both, saying that we are saved by grace, not of works. Again in his Epistle to Tatus; Tit. 3.5. God (saith he) our Saviour hath saved us, not by the works of righteousness which we had done, but according to his mercy etc. Where again you see the author of our salvation is God our Saviour: the cause which moveth God to save us, his mercy, not our good works. I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romans, and to the Galathians, where at large he disputeth the question, and plainly resolveth that we are justified and saved freely by grace through faith in Christ his blood, and not by our works wrought according to the as But I purpose not any large discourse upon this point. By the which already hath been said, ye see how the Apostle is other of his Epistles teacheth clean another doctrine th●● salvation by works. For he teacheth that we are saved freely by grace, through faith; not of ourselves, not of works, 〈◊〉 out the works of the law. How then? is the Apostle contrary to himself? Doth ●e here did us work our salvation, as if by our works we might merit our salvation, and elsewhere tell us that our salvation a not of works, but of grace? God forbidden that we should so s●● or think. The spirit whereby the Apostle spoke both here and elsewhere is always one, and the same, and is not changed. He is the spirit of truth, and directed the Apostle his tongue and pen into all truth; so that he is not any where contrary to himself, but here as elsewhere delivereth the same truth. Look we then a little into the words, and into the meaning of the words in this place of the Apostle. Here than we are to note, 1. that it is not simply said, work your salvation, bu● work out, or finish, or make an end of your own salvation. For the word here used doth properly signify not simply to work● but to work out, to finish, to make an end of a thing. So it is used by the Apostle where he saith, Take unto you the whole armour of God, Eph. 6.13. that ye may be able to resist in the evil day, and having ●●nished all things, stand fast. Again, when it is said, work 〈◊〉 or finish or make an end of your own salvation, by salvation is not meant, as often else where, that price of our high calling, that crown of immortality which at the end of our race is la●● up for him that overcometh and continueth unto the end, but by salvation is meant the whole course of a godly life which leadeth unto salvation. So that when he saith, Make an end of your salvation, he doth exhort us thus much in effect that as we have entered the race of righteousness which leadeth unto salvation, so we would run on in the same race unto the end, and fully finish our course in doing such good works, as God hath ordained that we should walk in them. The thing then which hence is to be noted from our Apostle touching good works, is not the merit of our salvation by our works, but that good works are the way which God ●●th ordained us to walk in; and in doing whereof he would ●ue us to finish the whole course of our life. And this we do ●ost gladly teach every where, and beat upon in all our Sermons, and in all our exhortations. Only we are careful to ●●ch you the truth touching good works; namely, that they ●e not the causes of, but the way which leadeth unto salvation. Salvation, it is the gift of God, given us by jesus Christ, ●●rough faith in his name. So our Saviour himself telleth us ●●ing, My sheep hear my voice, Job 10.27.28.17.2 and I give unto them eternal ●e. For as it is another place; God gave him power over all ●sh, that he should give eternal life to all them that believe in him. salvation then is the gift of God, given by Christ, through ●●th in him, it is not any way caused or merited by our works: ●t good works are the way which God hath ordained us to ●●ke in unto salvation. And this is plainly proved out of ●e places before alleged: for the Apostle in the place to the ●phesians, having set that down that we are saved by grace ●●rough faith, not of works, Eph. 2.8.9.10. immediately after he telleth us that ● are the Lord his workmanship created unto good works, which ●●d hath ordained that we should walk in them. Likewise in the ●ace to Titus, having set that down that God hath saved us, Tit. 3.5. ●e by the works of righteousness which we had done, but according to his mercy; immediately after he speaketh thus unto Titus, 8. is I will that thou shouldest affirm, that they which have believed God, might be careful to show forth good works. By which places it doth appear, that howsoever our good works are not ●e cause, or the means of our salvation, yet they are that way ●hich leadeth unto salvation; yea and that way wherein if ●e do not walk we cannot be saved. So saith our Saviour himself, Every branch that beareth not fruit in me, Joh. 15.2. the Father takes away, and it is cast into the fire, and burnt. He doth not say, ●uery plant that is not planted in me: albeit that likewise be ●ost true; but every branch that beareth not fruit in me. What fruit? Even the fruit of the spirit, which is in all goodness, Eph. 5.9. & righteousness, & truth, as the Apostle speaketh: Every branch ●hat beareth not such fruit in me, he is taken away, and cast into the fire, and burnt. To like purpose is that of the Apostle, where he saith, Heb. 12.14. Fellow peace with all men, and holinesses, without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by us produced in our Sermons. Here than first I beseech you learn to beware of such a traduce us, and the doctrine which we preach, as if by preaching of faith we had banished good works, and as if we were so far from exhorting men to good works in our Sermons, that either we mention them not, or condemn the● for such there are, that are not ashamed to say, that now we are afraid to handle the doctrine of good works, that we have preached salvation by faith so long, that we have banished good works out of the Country; that either we dare 〈◊〉 speak of good works, or if we do, yet so coldly, that as good never a whit, as so barely and coldly. But beware of such: for having their foolish hearts seduced to believe lies, they speak evil of the way of truth, which they know not, and of ● whom either they will not at all hear, or with such enchanted ears, that they pervert whatsoever things are spoken, unto their own destruction. Such if they would, they might hear and know that these are false suggestions, wherein they slander us and the truth which we teach. For we preach both faith and works, and in all places we exhort all men that they abound in every good work. But why is it that the● thus traduce us and our doctrine? Forsooth because we teach that our works are no causes of our salvation. And are we then thus to be traduced because we tell you the truth? We tell you that which the Scriptures have taught us, and we bring with us the evidence thereof to confirm that which we teach. We dare not challenge any part of our salvation a● due unto our works, because all the honour thereof belongeth unto the Lord, whose free gift it is according to his mercy. But the way wherein God hath ordained us to walk unto salvation, we say is holiness of life, without which no man shall see the Lord. This the Scriptures teach us, this we teach you: beware therefore of such deceivers as tell you otherwise. Again, if good works be the way which God hath ordai●● us to walk in, and if without holiness of life no man ● I see the Lord, then walk with God, as Henoch did, in ho●●esse and righteousness. You believe in Christ jesus: show ●th the fruits of your faith: your works must testify your ●●h, both unto yourselves, and unto us; for it is a vain and ●ead faith, where no fruits of holiness of life do follow. ●ree is known by his fruit: a good tree bringeth forth good it, and a corrupt tree bringeth forth evil fruit. As many ●re lead by the spirit of God, they walk after the spirit, and ●y bring forth the fruits of the spirit. Beloved, God hath ●t a time wherein to try the faith and religion of such as he ●h enabled to do some good unto his children Now he ●●keth that we should show forth the fruits of faith, and the ●ens of religion, by showing mercy and compassion upon 〈◊〉 poor afflicted and distressed brethren. Pure religion, jam. 1.27. and defiled before God, even the Father, is this, that we visit the fa●lesse and widows in their adversity, and that we keep our ●es unspotted of the world. If therefore there be any faith, if ●re be any religion, if there be any bowels of compassion in ●●, withdraw not your morsels from the poor, nor your re●●fe from the needy. According to that where withal God ●●h blessed you, be it small or great, be ready to do good ●●d to distribute, laying up for yourselves a good foundation heaven. Blessed is he whom the joins of the poor in their ●uersitie blesseth. Generally this I exhort, that ye study to ●e soberly, righteously, and godly in this present world, and glorify God by the holiness of your conversation: for ●ow this, that whom God hath justified, forgiving their sins ●d iniquities, them also hath he sanctified, that they serve ●n in holiness and in righteousness; and whom he hath ●actified, them also, and them only he glorifieth in the king ●●me of his Son. As he then which hath called you is holy, be ye holy in all manner of conversation. Hereby ye ●ll know that ye are the sons of God, if ye walk as he ●●th walked, and keep his commandments. And this is a ●e witness that ye belong not unto him, if ye delight in righteousness, and defile yourselves with the unclean conversation of the wicked and ungodly. Give therefore a diligence to make you calling and election sure, sure (I say unto yourselves and to your own souls, by walking in such holiness of life as God in Christ jesus hath ordained your walk in. And thus much of that holy course and race of godliness wherein the Apostle exhorteth us to run, when he saith, Conficite salutem, etc. Make an end, etc.] What it is whereunto the Apostle in these words doth exhort us, in part we have already heal, by the way wherein he prescribeth us to walk. The 〈◊〉 which leadeth unto salvation being holiness of life, the Apostle exhorteth us to walk in this way, to run in this 〈◊〉 Now it is to be observed that the Apostle doth not only prescribe the way which leadeth unto salvation, and exhort v●●● walk and run in that way, but he exhorteth us to run 〈◊〉 in the same race unto the end, and fully to finish our course● doing such good works as God hath ordained that we she●● walk in. Whence we are to learn this lesson, that we 〈◊〉 not only begin in the spirit, and grow forward like●●●● from grace unto grace, but we must persevere and conti●●● unto the end, that as the beginning and progress were in 〈◊〉 spirit, so the end also may be in the spirit, that after the 〈◊〉 run we may have eternal life. It is a good thing to begin well; but how little it profiteth us unless we continue, le●● example of Lot's wife, whose temporal punishment, bec●●● she looked back unto Sodom, is registered in the old, and 〈◊〉 example of judas the betrayer of Christ, whose fearful end because he went astray from that ministration and Apostle 〈◊〉 which he had obtained with the rest of the Apostles, is r●●stred in the new Testament, 1 Cor. 9.24. bear witness. Know ye not (〈◊〉 the Apostle) that they which run in a race, run all, yet ●●e receiveth the price? namely he that runneth to the end. So 〈◊〉 (saith the Apostle) that ye may obtain. How is that? that is, to the end. Run to the end, that ye may obtain the pri●●● for none are crowned but they that strive as they ought 〈◊〉 do. 2 Tim. 2.5. Now who are they that strive as they ought to do, b●● they that without fainting and failing in the way hold our unto the end? In most miserable case then are they that like 〈◊〉 Church of Ephesus forsake their first love, that is, that having ●●ce followed the truth in love, and embraced pure religion, ●●d walked in the paths of righteousness, do afterwards fall ●ay, and run themselves upon the rocks, either of errors opinion, or of corruption in life. Luk 9.62. No man (saith Christ) that ●●teth his hand to the plough, and looketh back, is apt to the kingdom of God. And the Apostle saith further, 2 Pet. 2.21. that it had been ●●ter for them not to have known the way of righteousness, than ●er they have known it, to turn from the holy commandment ●●en unto them. The reason is given by the Apostle: Heb. 10.26. For if we ●ue willingly after that we have received the knowledge of the ●th, there remaineth no more sacrifice for sins, 27. but a fearful king for of judgement, and violent fire, which shall devour the adversaries. Take heed therefore, brethren, Heb. 3.12. lest at any time there in any of you an evil heart, and unfaithful, to departed away from 〈◊〉 living Lord: For we are made partakers of Christ, 14. if we keep ●e unto the end the beginning wherewith we are upholden. Let run with patience the race all out that is set before us. ●ur Saviour Christ did so before us, Heb. 12.2. who for the joy that was set ●ore him, endureed the cross, and despised the shame. And shall ●e be weary and faith in our minds? We serve a most bountiful Lord, which giveth us all things liberally; let us serve ●●en with all that we have. We serve a most loving Lord, no will not change his favour for ever; let us not serve him ●e a time, but for ever. And this let us know for a surety, ●t if at our last end, when death doth summon us to yield ●r bodied unto the grave, and our spirits into the hands of ●m that gave them, if then with Paul we can say, I have fought good fight, I have finished my course, I have kept my faith, we all find more sound joy and sure comfort herein, than in I things else under the cope of heaven whatsoever: Mat. 24.13. for he that dureth unto the end, he shall be saved, saith our Saviour Christ. ●nd again: He that over cometh, Ap. 2.26. and keepeth my works unto ●e end, to him will I give power over nations; and he shall rule them ●●th a rod of iron, and as the vessels of a potter shall they be broken. 27. ●uen as I received of my Father, 28. so will I give him my morning ●urre. Make an end therefore of your own salvation. Now before we proceed unto the manner how we are to run in this race, and to finish this course, a doubt arising from the Apostles exhortation is first to be resolved, and answered. The Apostle as ye see, exhorteth us to make an end of our own salvation, to run on the race of righteousness which leadeth unto salvation, outright unto the end. Whe●● upon some do gather that our free-will is here called upon that is, that we are not wholly and only assisted by grace● the way of salvation, and in the works that lead thereunto but that it is in us to consent unto the grace which is offered, and that we of ourselves, being helped with grace, by the power of our free will, are able to work the things that a●● good, and acceptable unto God. For why else (say they) do●● the Apostle exhort us to work out our own salvation, it ● us there be no power at all to work? And generally they 〈◊〉 conclude, that all admonitions, exhortations, reproaches, accepts, promises, and threatenings in the Scriptures, are in va●● if free will in man be not granted, by the power whereof 〈◊〉 may together with grace work that which is good. The doubt than is, whether this exhortation of our Apostle d●● not imply that we by the power of our free will are able pa●● of ourselves to make an end of our own salvation, and 〈◊〉 run the race of righteousness which leadeth to salvations The resolution and answer whereunto is, that it doth not at 〈◊〉 imply any such thing: which yet more clearly will appear, if first we show the frivolousnes of their whole reason, dra●● from admonitions, exhortations, etc. in general, which 〈◊〉 this: If it be not (say they) in our own power to do the thing which is good, and whereunto we are exhorted and admonished, etc. then in vain are admonitions, exhortations, precepts, reproofs, and the like. But see the vanity of their reason. Are not admonitions and the like needful, if it be 〈◊〉 that it be wholly of grace, and no way of ourselves, to do those good things whereunto we are exhorted? It is as if they should say, If the increase of the earth be wholly the blessing of the Lord, than it is not needful for the husbandman to 〈◊〉 his ground: if faith be wholly the gift of God, it is not needful to come to hear the word preached, etc. for as he giveth corn, and wine, and oil, and all things needful for this life, b●● yet by such means as he hath ordained thereunto, and as ●his his gift, but yet given to us by the means of hearing word preached; so God worketh in us both to will and to ●●e those things whereunto he exhorteth and admonisheth but by the means of such admonitions, exhortations, and like. Howsoever than it be not in our own power to do good things whereunto we are exhorted in holy Scrip●●e, yet admonitions and exhortations there used are therese needful, because they are the means whereby God wor●h his graces. Again, if we look into the book of God, ●e shall easily see that all these things whereunto we are ex●ted, they are wholly given of God by grace in Christ jesus, are no way of ourselves. To take a little view thereof: ●e Lord by joel exhorteth or commandeth, saying, joel 2.12. Turn unto me, with all your heart, with fasting, weeping, and mour●●: and yet jeremy showeth plainly that conversion unto the ●●d is wholly the gift of the Lord, when he thus prayeth, ●uert thou me, and I shall be converted, jer. 31.18. for thou art the Lord God. Likewise our Saviour Christ exhorteth, Mat. 11.28 Come unto all ye that are weary and laden, and I will ease you: and yet showeth plainly, that to come unto him is wholly from Father, when he thus saith, No man can come unto me, joh. 6.44. ex●● the Father which hath sent me draw him. In another place exhorteth, saying, Take heed and beware of covetousness: Luk. 12.15. to do thus is wholly from the Lord, as the Prophet shewby that his prayer unto the Lord, Ps. 119.36 Incline mine heart unto thy ●●●nies, and not to covetousness. Generally the Prophet ex●eth to fly from evil, and to do the thing that is good: 37.27. james telleth us, that to do good is wholly from the ●d, saying, Every good and perfect gift is from above, jam. 1.17. and com●●h down from the Father of lights, etc. The like is to be said reproofs. Ma●. 16.14 Christ reproved the eleven of their unbelief hardness of heart: and yet the Prophet showeth that it is Lord that taketh away the stony heart out of our body, EZ. 36.26. giveth us an heart of flesh: and the Apostle, that faith is gift of the Lord. The like is to be said of all precepts, pro●●e●, threatenings, reproofs, admonitions, exhortations, and like in holy Scripture. The Lord useth them all as means to work his own will in us, and giveth unto us whatsoever he requireth of us, He setteth down laws and statutes, 〈◊〉 as if it were in our own power to keep them, but that 〈◊〉 may know what to ask of him, and with the Prophet to 〈◊〉 O be gracious unto thy servant that I may live and keep thy 〈◊〉 He promiseth good things to those that will obey him, not 〈◊〉 if it lay in us to obey him if ourselves would, but that b●● may work such a will in us by his promises. He admonish●● and exhorteth us, not as if we were able of ourselves to w●● or do the things, but that so we may look into our own ●e●nesse, and turn unto him, and he may heal us. You see 〈◊〉 how vain their whole reason drawn from admonitions, exhortations, and the like in general is; for that neither 〈◊〉 argue any power in us of ourselves to do good, neither a●● they needless and vain, because they are the means wh●● by the Lord worketh in us both to will, and to do that whi●● we are commanded, and exhorted. Now to the reason de●● in particular from this exhortation, in brief I answer, that albeit the Apostle exhort us to work out our own salvation yet it doth not follow that it is at all in our power so to do. Fo● as it followeth in our Apostle, it is God which worketh in 〈◊〉 both to will and to do, even of his good pleasure. The Apostle therefore exhorteth us to make an end of our own salvation, not for that we are able to do so, but to teach ●●flie unto him who worketh in us both the will and the de●●, even of his good pleasure. Now let us make this use of that which hath been spok●● for the resolving of this doubt. It is not in our own pow●● we see to fly the evil we are forbidden, to do the good 〈◊〉 are commanded, or to embrace the virtuous and godly 〈◊〉 whereunto we are exhorted, but wholly from grace, only from the Lord. So often then as we hear, or read any precepts or laws in the book of God, let us therein acknowledge our duties, and seeing it is not in our power to keep them, let us fly unto our God, and pray to him; Lord g●●● me grace to do that thou commandest, and then comma●● me what thou wilt. So often as we hear or read any pr●mises, or threatenings, let us therein acknowledge our o●● frowardness, and seeing it is not in us to bend at promises threatenings, unless he touch us with his holy spirit, let us 〈◊〉 unto our God, and pray unto him; Lord take from me ● hard and stony heart, and give me for it a soft and fleshy ●●rt, that thy promises and thy threatenings, may work in 〈◊〉 obedience to thy will. So often likewise as we hear or ●●de of admonitions, or exhortations, let us therein acknowledge our own infermities, and seeing we cannot of ourselves 〈◊〉 or do the thing whereunto we are exhorted, let us fly to our God, and pray unto him; Lord frame my will according to thy blessed will that I may do what thy will is. And conclude this point, seeing we cannot run this race where●o the Apostle exhorteth us, but God must work in us both 〈◊〉 will and the deed, let us fly unto our God, and pray un him, Lord sanctify me with thy holy spirit, that by thy ●ce guiding me I may walk in those good works which ●●u hast ordained me to walk in unto my lives end. LECTURE XXXIV. PHILIP. 2. ●ers. 12.13. With fear and trembling. For it is God which worketh in you both the will and the deed, even of his good pleasure. WIth fear and trembling] From these words some there are that gather that uncomfortable doctrine of the uncertainty of our salvation, Rhem. in loc. affirming it to be pride and presumption to dare to be so bold as to be assured of our salvation, and clean contrary to the teaching the Apostle in this place. So that the meaning of the Apostle by their judgements in this place is this, that we should work our salvation that yet we should always doubt of ●●r salvation. But how far this is wide of the Apostles meaning, may easily appear by those manifold Scriptures whe●● by the certainty or our salvation is affirmed, and consequently this uncomfortable doctrine of the doubting of our sal●●tion is utterly overthrown. I am sure, job. 19 25.26.27. saith job, that m●●●deemer liveth, and he shall stand the last upon earth, and though after my shin worms destroy this body, yet shall I see God 〈◊〉 〈◊〉 flesh, whom I myself shall see, and mine eyes shall behold, and 〈◊〉 other for me. Lord how this holy man so assureth himself of his salvation, that he beats upon it as if he could unsatisfy himself with any words, but fills his mouth with●● ioycing hereat amidst all his afflictions. Rom. 8.38. I am sure, saith ●●, my Redeemer liveth, I shall see God in my flesh, I myself shall 〈◊〉 him, mine eyes shall behold him, none other for me but I my 〈◊〉 shall behold him. He doth as fully assure himself of his salvation as if he were already in full possession thereof. Of the like assurance of his salvation our Apostle protesteth, saying, I 〈◊〉 persuaded that neither death, nor life, nor Angels etc. Whe● the Apostle doth not only speak of a probable persuasion, but of such a sure confidence; as whereby else where he saith, from henceforth there is laid up for me a crown of righteousness etc. 2 Tim. 4.8. Neither groundeth he this persuasion upon any special re●●lation, but upon that ground which is common to him 〈◊〉 all the faithful even the love of God in Christ jesus. No● as job, and Paul, not to instance in any others, assured themselves of their salvation, so we by the power of the same spir●● and upon the same ground of the love of God in Christ jesus may and aught to assure ourselves of our salvation. True● is that if our salvation and the certainty thereof stood any way in ourselves, or depended upon our works, we might indeed justly doubt of our salvation, as knowing ourselves by reason of our sins and iniquities to have deserved death and damnation. But the ground, and the foundation of the certainty of our hope is the sure promises of God in Christ jesus, who hath promised in his word eternal life to all th●● believe. We look not upon ourselves, or our own works, or our own worthiness (for then must we needs doubt) b● we look upon him that hath promised: even as Abraham did, whose faith we are to follow; of whom it is said, that her neither did consider his own body, which was now dead, ●eing almost an hundredth years old, neither the deadness of ●●raes womb; Rom. 4.19.20.21. neither did he doubt of the promise through 〈◊〉 belief (where note how doubting is termed unbelief) ●●t was strengthened in the faith, and gave glory to God, be ●●●g fully assured that he which had promised was also able to ●e it. He then being faithful which hath promised salvation to them that believe in his name, we are sure to be saved. ●ut what need we to look farther for this point then into 〈◊〉 every nature of faith? which the Apostles have defined to ●e such a full assurance, that if ye take away assurance ye take way faith. For what else doth that mean that the Apostle sometimes calleth faith the ground of things which are hoped for, Heb. 11.1. Coloss. 2.5. ●●d the evidence of things that are not seen, sometimes a steadfast ●●th; sometimes a full assurance, Rom. 4.21. jam. 1.6. sometimes an assurance without ●uering; and sometimes the anchor of the soul both sure and ●●●dfast? Let us draw near. saith the Apostle, with a true heart assurance of faith, sprinkled in our hearts from an evil conscience, Heb. 6.19.10.22.23. ●d washed in our bodies with pure water. Let us keep the profes●● of our hope without wavering. for he is faithful that promised. ●oth the Apostle exhort us unto an assurance of faith, unto hope without wavering, resting upon his promises that is ●●thfull and true? Surely if we ought thus to believe, if we ●●ght thus to hope, and that upon this ground that he is ●●thfull that hath promised; then may we and aught to assure ●●r selves of our salvation. Whether then we look upon ●e examples of holy men in the Scriptures, or upon the sure ●omises of God in Christ jesus made in the Scripture, or vp●● the nature of faith in the writings of the Apostle; still we ●ll find that we ought not to doubt, but certainly to assure ●●r selves of our salvation through a sure and steadfast faith in ●hrist jesus, who hath promised life and salvation to all them at believe in his name. This than may serve for the confutation of that uncomfortable doctrine of the Papists, where they teach, that with●●t special revelation no man aught, or can assure himself 〈◊〉 faith of his salvation. The erroneousness of which doctrine though it hath been fully manifested by that which already hath been said for confirmation of the plain opposite doctrine which we teach; yet for a further clearing of the truth in this point, I beseech you in a few words to cons●●● how weak proofs they bring for what they teach. Why then I demand, may no man without special re●●lation assure himself by faith of his salvation? Because 〈◊〉 man can say my heart it clean, Pro. 20.9. I am pure from sin. Men 〈◊〉 be clean from sin, saith Bellarmine, but no man, saith he, 〈◊〉 so, Lib. 3. de justif. c. 4. because they that are cleave cannot certainly know that they o● clean, therefore no man without special revelation may assure himself by faith of his salvation. But see the weakness of this pro●●● which 1. is grounded upon a corrupt reading, as the te●● the original showeth, whence the words are thus to be read, who can say, I have made my heart clean? and are spoken to 〈◊〉 press the insolency of such as think to be justified by th●● own strength. And 2. leaneth upon a point of man's p●●● from sin in this point, which plainly contradicteth the holy Ghost, both in that text, and throughout the whole Scripture which hath concluded all under sin. And 3. con●●deth without promises, Gal. 3.22. inasmuch as nothing thence can be concluded against assurance by faith of justification, or sal●●tion. For though no man can say, that he hath made his be●● clean, that he is pure from sin in himself, or by himself, yet inasmuch as the holy Ghost witnesseth, that by faith 〈◊〉 purifieth our hearts, Act. 15.9. 1 joh. 1.7. and that the blood of jesus Christ cleanseth 〈◊〉 from all sin, in him, and by him through faith in his blo●● we may assure ourselves of our justification, and salvation. Eccles. 9.1. Yea but the Preacher saying, that a man, (speaking, saith Belarmine, of the just, and wise,) knoweth not whether he be worthy of love, or hatred, but all things are kept uncertain for the time ● come, showeth thereby that not the just, or wise, and so not the faithful; can assure themselves of their justification, or salvation. But see the weakness of this proof also, which 1. as the forme● is grounded upon a corrupt translation, as the original 〈◊〉 showeth, where the reading is much different from the vulgar and so very obscure both there, and in the Greek, that it i● an unfit place for the proof of such a point. And 2. fail●● in understanding that of the just and wise only, which is spoken of all, both just, and wicked, as the next verse where the ●eacher expoundeth himself, showeth. And 3. proveth ●ely, that no man by outward things in this life knoweth ●hether he be loved, or hated of God. For so the words are be read, that no man knoweth love, or hatred; i. whether he loved, or hated of God, by all that that is before them. By the outward things which happen unto them. Which appeareth to be most true, in that neither the just only pros●●er, nor the wicked only are afflicted, but the wicked many ●●nes flourish more than the just, and the hand of God many ●nes lieth heavier upon the just then upon the wicked; but takes nothing against assurance of salvation by faith, which ●neth not upon any outward things, but only upon the promise's of God in his word. Yea but Saint Paul, say they, ●●rst not assure himself that he was justified, as appeareth by ●●at he saith, I know nothing by myself, 1 Cor. 4.4. yet am I not thereby iusti●●d: and therefore no man may assure himself of his salvation. But they might see, Rom. 8.33. 1. that the Apostle there speaketh ●t of any uncertainty of his justification, whereof else where assureth himself; but by express negative plainly denieth at he was justified by the cleanness of his conscience that he ●oweth nothing by himself. 2. That he speaketh there of ●s ministery, and service therein, and acknowledgeth that ●ough his conscience accuse him not of any crime therein, ●r he is not thereby justified. Which maketh against justification by any thing in a man's self, though done in as great perfection as mortal man can do it, but not at all against iu●●fication, or assurance of salvation by faith. Yea but when ●e saith, work your salvation with fear and trembling, Phil. 2.12. he speak ●h against the vain presumption of Heretics, say the Rhemists on that place, that makes men secure of their predestination and salvation, and willeth the Philippians to work ●●eir salvation with fear and trembling, Pro. 28.14. according to that ●her scripture, blessed is the man that always is fearful. Wher●nto the answer is, 1. that both the Apostle here, and Salo●on in that other Scripture, and the same Apostle again when ●e saith, be not high minded, but fear, and Peter when he saith, Rom. 11 20 1 Pet. 1.17 ●sse the time of your dwelling here in fear: and the Spirit of God generally when he speaketh to like purpose, speaketh other against vain presumption in our strength, without do acknowledgement of our own frailty, and due depending upon the Lord; or against careless security of our salvation, without due regard of God's threats and judgements, and without inward grace and fear of God, issuing into a godly life and conversation, but not against faithful boldness and confidence, not against assurance of our salvation by faith grounded upon the promises of God in Christ jesus. 2. That there is a twofold fear, a servile fear, and a fili●● fear; a fear opposite unto faith, and a fear attending upon faith; a doubting and distrusting fear, and a careful and loving fear; a fear of discouraging diffidence, and a fear o● awful reverence; a fear from the law to be punished, and a fear from grace to offend and deserve punishment; a fear begotten by the spirit of bondage, and a fear begotten by the spirit of adoption; a fear whereof S. john saith, there is 〈◊〉 fear in love, 1 joh. 4.18. 2 Co. 7.11. Pro. 28.14. but perfect love casteth out fear, and a fear when of S. Paul saith, that godly sorrow causeth fear; and Solomon that blessed is the man that feareth always. Now from that fear the Holy Ghost every where dehorteth, saying, Fear not, for I am with thee, Esay 41.10.43.1. be not afraid, for I am thy God: and again, fear not, Mat. 8.26. for I have redeemed thee etc. and again, why are ye fear full, O ye of little faith? But unto this fear he every where exhorteth, Psal. 2.11. saying, Serve the Lord in fear, and rejoice unto h●● in trembling, or, with reverence: and again, fear him which after he hath killed hath power to cast into hell, Luk. 12.5. yea, I say unto you, 1 Pet. 2.17. Apoc. 14.7. him fear: and again, Fear God, honour the King: and again, Fear God, and give glory to him; & generally where ●e exhorteth unto fear, it is to this fear. So that when the Apostle exhorteth to work our salvation with fear and trembling, ●e exhorteth unto this fear, even to fear the judgements and threatenings of God, which the faithful always do, because faith believeth them; and to fear to trust in ourselves, which every faithful man also doth, because faith itself importeth trust in God, and as the Apostles reason also showeth we should, because it is God which worketh in us both the will, and the deed, even of his good pleasure; and so to fear, as the Prophet doth, when he saith, serve the Lord in fear, and rejoice to 〈◊〉 with reverence; the words are as in the Apostle, cum timore tremore: but neither here, nor any where doth the Holy ●host exhort unto that servile, and doubting, and distrusting ●●re, as to stand in fear of our salvation. Yea but seeing the ●●rd of God doth no where speak namely and particularly 〈◊〉 or of any of us, therefore by faith which is to be grounded on the word of God, we cannot assure ourselves of our ●●●uation. Whereunto first we answer, that though the word God speak no where immediately by name, and personally any of us, yet what it saith to believers generally, it saith to ●●ery believer; and what to sinners generally, it saith to every ●ner, and every man is to conceive it as particularly spoken himself, and to believe the same word preached by the ●inister of the Gospel, as if Christ himself did perso●ly speak unto him. So that when as the word saith, recept ye repent, ye shall perish, Luc. 13.3. he that believeth this ●rd, believeth also touching himself that except he repent shall perish; so when the word saith, that whosoever belee●●h in Christ shall not perish, but have everlasting life, Joh 3.15. as hence ●●ul said to the jailor, Believe thou in the Lord jesus, Act. 16.31. and thou ●t be saved; so every Minister of the Gospel may say to ●omas such a one, john such a one, and james such a one etc., ●eeue thou in the Lord jesus and thou shalt be saved, and ●ery believer which believeth this word, may by faith ●ounded on the word particularly assure himself of his saltion, because he believeth, inasmuch as otherwise the word ●e not true, whosoever believeth shall be saved. Secondly, we ●e them whence their Priests, seeing the word doth no ●ere speak namely and particularly to any of them, have ●horitie to remit the sins of their penitentiaries? They ●●l tell us, though untruly as they practise it, that they have of them particularly authority from Christ his word, where saith, whosoever sins ye remit they are remitted unto them, Joh. 20.23. ●d their penitentiaries must believe it. Thus they will take ●●ue to themselves, though they will not give us leave, from ●enerall to infer a particular. But if their seduced once ●st believe, that though their Priests be not there named, yet thence they have all of them particularly authority to f●● give sins, much more may every man that believeth, though he be not named where Christ saith, whosoever believeth s●● be saved, yet thence assure himself particularly by faith of 〈◊〉 salvation. Yet but seeing it is no article of the Creed, to believe a man's own salvation, therefore no man is bound 〈◊〉 believe it. Whereunto we answer, that in professing the articles of our Creed, we profess the assured belief of our o●●● salvation: for each man in his particular to profess and say, I believe in God the Father, I believe in jesus Christ his Son, etc. is all one as to profess and say, I believe in God, that he is 〈◊〉 God, and my Father, and my strong salvation; I believe 〈◊〉 jesus Christ, that he was borne unto me, and died for my 〈◊〉 and rose again for my justification; I believe in the H●● Ghost, that being sanctified by his work, I shall be glori●● with my Saviour; and I believe the holy Catholic Church that I am a member of it, and that unto me belongeth the forgiveness of my sins, the resurrection of my body, a●● life everlasting, without which particular application to 〈◊〉 selves, the Devil may believe the articles of the Cree●●● And albeit we do not always so infallibly believe our o●● salvation as we do assent unto the articles of the Creed, 〈◊〉 as our faith is in degree less, or greater, so our apprehension of salvation is weaker, or stronger; yet in our weak apprehension of our salvation we truly believe it, and ought● ways strongly and steadfastly to believe it, and to pray wi●● the Apostles, that from weakness of faith, and slender assurance, Luc. 17.5. we may grow unto strength of faith, and full assurance as the Apostles did. Yea but the greatest certainty we ●●● have of our salvation is only the certainty of hope, not an● certainty of faith; we may hope well of salvation doing o●● duties, but we may not without great presumption assure ●●●selues by faith of it. Whereunto we answer, 1. that howsoever hope as vulgarly men talk of hope, and as the Pap●● speak of it, be always joined with fear, and doubt, and 〈◊〉 uncertain; yet the certainty of that Christian hope where●● the scripture speaketh, and which nothing else but a const●● and patiented expectation of that which we believe shall be, 〈◊〉 a undoubted and sure, as the certainty of faith, whereon it grounded, and whereof it is the proper effect; Rom. 5.5. inasmuch as ●e scripture saith of it, that hope maketh not ashamed, which as justin noteth it should do, in Ps. 36. Rom. 5.2. if he that hopeth failed of his ●pe: and again, that hope makes us to rejoice, which it should ●t if it made us not certain and sure of that we hope for: ●●d again, he calleth hope an ancre of the soul, Heb. 6.19. both sure and bedfast; and giveth unto it, confidence, 3.6. and rejoicing, and assurance. 2. That doing our duty can yield us neither faith, ●r hope truly so called, because we come so short of ●ing our duty, that as Hierom saith, if we consider our own merit's, we must needs despair; and so our hope is grounded, ●t upon doing our duty, but upon faith, and it upon the promise's of God in his word, whence both faith and hope are ●rtaine of that they believe, and hope for. 3. That it were ●eat and wicked presumption to hope for salvation by virtue our own doings, but no other presumption then godly to sure ourselves of our salvation by faith, inasmuch as this is ●e presumption of true faith, which presumeth not upon our ●●ne works, but upon the grace of Christ, and upon the ●●●omise of God made in his word. Let us now look a little ●erer into the words; and the meaning of the words in this ●●ace of our Apostle is evident. With fear and trembling] We are therefore to remember ●hat I have already told you, that there is a double fear mentioned in holy scriptures: the one a servile and slavish fear, ●●ch as is in the children of disobedience, who fear not to ●●end and displease the most high God, but so fear the horror of that punishment which is due unto their sins, that ●●ey carry with them even an hell within their own bosom. ●●ch a fear in the end breedeth despair, and is always so re●●gnant unto love, that in love there is no such fear, but perfect love casteth out such fear. There is another fear, 1 joh 4.18. which is godly, & a sonlike fear, such as was in job, of whom it is ●id, that he was one that feared God, and eschewed evil; Job 1.1. and such was in Cornelius, of whom it is said, that he feared God with ● his household, and that he gave much alms to the people, Act. 10.2. & that ●aied continually. This is such a fear as wherewith the good child standeth in awe of his father, and feareth to displease him. For as the good and dutiful child feareth his father albeit he doubteth not of his father's love towards him, nay as he doth the more fear to displease his father, the more certainly that he is persuaded of his father's love towards him: so the child of God in whom this godly fear doth dwell, the more certainly he is persuaded of the love of God towards him in Christ jesus, the more he feareth him with this fear, the more he feareth to displease him; and therefore doth the more eschew that which is evil, and follow after that which is good and acceptable in his sight. And this is so far unlike unto that servile and slavish fear, that this fear is never severed from love, but the more we love the more we fear to displease him whom we love, and the more we fear to displease him whom we love, the more we love him. Now it is not to be doubted but that the Apostle in this place speaketh of this godly fear, the other being such a fear as the Holy Ghost throughout the whole scriptures would have utterly abandoned in all the children of God. Yea but it is added with fear and trembling, which showeth that the Apostle doth not speak of such a fear as hath with it joined assurance of love, but of such a fear as is full of doubt; for trembling must needs argue doubtfulness. See than I beseech you that place of the Prophet where they are both joined as here in the Apostle, Serve the Lord with fear, Psal. 2.11. saith the Prophet, and rejoice in trembling. Where by trembling cannot be meant any doubt or distrust: (for what rejoicing can be in such trembling as ariseth of doubt or distrust?) but by trembling is meant a reverence of his majesty, in whose love we are so to rejoice, as that withal we fear to displease him. And as there the Prophet, so here our Apostle would have us to serve the Lord with fear, to exclude all carnal security, whereby we grow careless and negligent to do that which is good; and with trembling, to exclude arrogant presumption, whereby we grow pharisaically proud of that good which we do. The Apostle then when, he exhorteth us to make an end of our own salvation with fear and trembling, his meaning is this, that we should finish our course in doing such good works as God hath ordained us to walk in. But how? with fear and trembling, i with all humbleness and reverence towards God, not doubting of his love towards us, but because we know he loveth us, fearing to displease him, either by carnal security of doing any good at all, or by vain presumption of our own worthiness for that good which we do. The lesson then which hence we are taught is, what ought to be the continual conversation of a Christian, and how we ought to walk in the whole course of our life. We ought to pass the time, even the whole time of our dwelling here, 1 Pet. 1.17. as the Apostle speaks, in fear, even in the reverent fear of his most holy name, in whose favour is life, and joy for evermore. Because we know he loveth us in his well beloved Son, we ought to be most loath any way to displease him, and as dutiful children we ought to avoid and eschew every thing that may offend his godly will. If I be a master, Mal. 1.6. saith the Lord by his Prophet, where is my fear? Whence it is plain that all that are his servants ought to fear to despise his name, as the Priests there did, and to displease the most high. Now two motives there are which may persuade us unto this reverent and careful walking in the whole course of our life, and fear to displease him. The one is this, his eyes always behold us, whatsoever we do is naked before him, he knoweth the very thoughts of our hearts before we do conceive them, and there is nothing hid from him. This surely should make us watch even over our thoughts, it should make us careful in all our ways that we do not any thing whereby we may grieve his holy spirit. And if we kept this always in remembrance, that whatsoever we do God sees us, it would stay oftentimes even the best of us from many things which we do. For therefore it is that we fall into many noisome lusts, that we defile ourselves with much filthiness of the world, that by many sins we displease our God, because we think not of his presence and forget that he sees us. Which of us is there that in our Prince's presence would not, fear to displease him? How much more ought we to fear to displease our God, in whose presence we are always, and who beholdeth whatsoever we do? Even the regard of his majesty, before whom we stand, should cause us to walk before him with fear and trembling. The other motive to persuade us unto a reverent and careful walking, as fearing to displease our God, is this, the quick and eagle-sighted eyes of the wicked are ever prying and looking into all our ways, that they may have some advantage against us, whereby they may take occasion to dishonour our God, and to speak ill both of us, and of the Gospel which we profess. This also should make us watchful over all our ways, that thereby we do not offend and displease our God. Have your conversation honest, saith the Apostle, 1 Pet. 2.12. among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see glorify God in the day of the visitation. The Apostle saw that the Gentiles, among whom they lived, were ready to pick a quarrel at every little thing wherein they offended, thereby to dishonour God, and to discredit the Gospel. And therefore he exhorted them to look unto their conversation, that thereby God might be glorified amongst the Gentiles. And surely the Gentiles than were not more prying into the ways of Christians, than the wicked and ungodly of the earth now are into the ways of God's children. For if they tread awry, if they through the malice of Satan, or the infirmity of the flesh, or the deceitfulness of sin slip out of the right way, wherein they should walk, by and by the wicked have it, and with open mouth they cry, these be our pure and holy men, these be our great professors of the Gospel, these be the men that would be counted the only religious men. How careful then ought we to be of our conversation, even in regard of the watchful eye of the wicked, that we do or say nothing, whereby they may take advantage against us, or occasion to dishonour God, or to speak ill of the Gospel? Whether therefore we regard the majesty of our God, whose eyes always behold us; or the quick eyes of the wicked which narrowly espy into our ways, we see that we ought to pass the time of our dwelling here in fear, and to make an end of our salvation with fear and trembling. Ought we then thus to walk before the Lord with fear and trembling? Here then are two extremities, which are as two cancres of the soul, to be looked unto; the one, carnal security, tother vain presumption. For such is Satan's subtlety, that first he laboureth to make us careless of doing that is good; and than if he cannot so deceive us, he taketh another course, and laboureth to make us proud of that good which we do. But we ought to walk before the Lord with fear and trembling, therefore first we ought not to be careless of doing that is good, but still we ought to fear lest our Lord and Master come in an hour when we shall be found doing no good. It was the fault of those dispersed jews unto whom james wrote, that they boasted too much of their religion, and were too brag of their faith, but were altogether careless of doing those good works wherein God had ordained them to walk. And I wish it were not a fault in our days, that men did now but too much content themselves with the names only of faith, and religion, and were too careless of doing that which is good. But beloved, let us know that if we believe in God we must walk before him in holiness of life with fear and trembling. We must not be careless to do good, but we must be careful to show forth good works, as the Apostle telleth us. This fear wherein we must walk must expel all carelessness in walking. Tit. 3.8. And as this fear wherein we must walk must expel all carelessness in our walking, so must it likewise expel all vain presumption and pride in our walking. It was the Pharisie you know that stepped forth and said, Luc. 18.11. O God I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican: I fast twice in the week, I give tithe of all that ever I possess. 12. And others there are as pharisaical as this proud Pharisie was, who presume so much of the worth of their works, that they dare by the merits of them challenge heaven unto themselves. But if the person of the poor Publican better beseemeth us, of whom it is said, 13. that he did not so much as lift up his eyes unto heaven, but smote his breast, saying, O God be merciful to me a sinner. We must not be puffed up with the vain opinion of the worth of our works how good soever they seem to be, but we must run on the race that is set before us with fear and trembling. As holiness, so humbleness and reverence becometh the house of God, which we are, if we believe aright in the Son of God, Pro. 14.16. and so live as he hath commanded. A wise man feareth, and departeth from evil; but a fool rageth, and is careless, saith Solomon. Whereby he teacheth us, that a reverent fear of God's Majesty is a notable means to make a good man to avoid sin. Pass the time therefore, I beseech you, of your dwelling here, in fear, and walk in those good works which God hath ordained you to walk in, with fear and trembling, with fear (I say) and trembling, both in regard of the majesty of God, whose eyes always behold us, lest you displease him; and in regard of the wicked, whose eyes are prying into whatsoever we do, that they may have no advantage against you. Grieve not the holy spirit, either by carnal security and carelessness to do that good which ye should, or by vain and proud presumption of the worth of that good which ye do, but walk before the Lord as becometh the Saints of God, with fear and trembling, fearing not to do good, and trembling at the good which ye do, lest either not doing that good which ye ought, or presuming of that good which ye do, ye displease him who loveth you, and in whose love is life and joy for evermore. And let this be spoken touching the manner how we ought to walk and to finish our course. Now followeth the reason why we ought thus to walk. For it is God which worketh, etc.] This is the reason why we ought not simply to make an end of our own salvation, but to make an end of our own salvation with fear and trembling: with fear and trembling, why? For it is God which worketh, etc. Neither the will nor the deed in any thing well done is from ourselves, that we should be puffed up with any pride thereof, but from the Lord; and therefore when he guides us, we should not be secure to follow. It is God (saith the Apostle) that worketh in you both the will: the will, how? not by helping the weakness of our will, as if being a little helped by grace, it were in us to will that is good; but by sanctifying our corrupt will, that whereas before it was wholly and only inclined unto evil, now it loveth, and liketh, and followeth after that which is good: and the deed, how? by giving grace to do that good, to the desire whereof he hath sanctified our will. It is then as if the Apostle should thus have said: Walk in well-doing before the Lord, but with fear and trembling; why? for it is not in you either to will or to do that is good, but it is God that first sanctifieth your wills, to desire the things that belong unto your peace, to hunger and thirst after righteousness, to acknowledge and lament your sins, and the like, and afterwards giveth grace to believe and to live according to God in Christ jesus. Whence are many lessons for us. Here than first that doctrine of free will is utterly overthrown. If we will or do any thing that is good, it is God that worketh in us both the will and the deed. Whosoever therefore shall tell you, that we have power in ourselves to will and to do that which is good, and that we need only to be helped, but not wholly assisted by grace, believe him not. For I ask what it is that is left unto us, when both the will to do good, and the deed itself, are given us of God? If it be God that worketh in us both the will and desire to do good, and likewise the grace of doing that which is good, than what is it that we can challenge unto ourselves? If it had been said, that God is the Alpha and Omega, the beginning and the end of every good thing that we do, then happily some starting-hole might have been found. But when it is said, that it is God that worketh in us both to will and to do that which is good, out of doubt all power is taken from us of doing any thing that is good. True it is, that Adam before his fall had free will to choose the good, and to refuse the evil: but by his fall he lost that which in his creation he had, even all free will unto all the things of the spirit; so that till such time as he be regenerate by the spirit of God, he cannot at all by his own power understand, think, will, or do any thing that is good, but is wholly and only carried to that which is evil, and can do nothing else but sin, lying bound in the chains of sin, not as a man fettered, which hath a desire to be lose, but of himself naturally willing and desirous so to lie. The natural man (saith the Apostle) perceiveth not the things of the spirit of God, for they are foolishness unto him: 1 Cor. 2.14. neither can he know them, because they are spiritually discerned. Where the Apostle understanding by the natural man, the unregenerate man, whose knowledge and understanding the Lord ha●h not yet cleared and lightened by his holy spirit, plainly showeth, that the unregenerate man hath none understanding at all in the ways of God, and the things that belong unto his peace, neither can have till the Lord sanctify him by his holy spirit, changing his corrupt will, and working in him both the will and the deed. Many Scriptures might be brought for the enlarging and further proof of this point: but by that which hath been spoken ye see what the truth is in the point, namely that it is not in our own power at all to will or do that which is good, but that it is God which worketh in us both the will and the deed, so that the thing which we do is no further good, than it is wholly guided and directed by the spirit of God. Take heed therefore and beware of such as tell you otherwise than as ye have now heard and learned, that ye be not deceived by them. Secondly, hence we are taught whence all our sufficiency and all our strength to walk in the ways of God is, even from God, who is the alone author of all goodness, and the giver of all blessings. What hast thou (saith the Apostle) that thou hast not received? To prepare our hearts unto that which is good, Psal. 10.17 2 Cor. 3.5. this is from the Lord, for he prepareth the heart. To think a good thought, this is from the Lord, for we are not sufficient of ourselves to think any thing as of ourselves, but all our sufficiency is of God. To will and desire that which is good, and to do that which is good, is likewise from the Lord, for it is God that worketh in us both the will and the deed. So true is that of our Saviour, joh. 15.5. Without me ye can do nothing. Where the meaning is not only that we are so weak that we are not able of ourselves to do any thing that is good, unless we be assisted by grace; but that we are no more able than the branch that is plucked from the tree is able to bring forth fruit. The sum of this point is, that the fruits of the spirit in us are altogether from the spirit, even as the fruits of the flesh are altogether from the flesh. Dost thou then at any time feel any good motions of the spirit within thee, any desire to fly that which is evil, and to do the thing that is good? Is thine heart enlarged to run the way of God's commandments, and to glorify thy Father which is in heaven? Are the bowels of thy compassion opened towards thy poor brethren, to relieve the necessities of God's Saints? It is God that worketh in thee all these, and whatsoever is like unto these; and they are so many testimonies unto thee of God's holy spirit dwelling within thee. Acknowledge therefore God's mercy towards thee, who when thou wast in thy blood, said unto thee, Ezek. 16.6. thou shalt live; that is, who when thou wast dead in sins and trespasses, and hadst no will to be raised from the dead sleep of sin whereinto thou wast fallen, hath quickened thee by his spirit, and of unwilling made thee willing to do those things that are good and acceptable in God's sight. Glory not in any good thing that thou hast, as though thou hadst not received it. For when thou wast as unable to will or to do any thing that is good, as the dead man is unable to exercise any function of life, than did he circumcise the foreskin of thine heart, and did not only work in thee a power to will and to do the thing that is good, but gave thee also grace both to will and to do the thing that is good. Glory therefore in thy God, let thy soul rejoice in him, and let his praises be ever in thy mouth. He it is that filleth thy heart with good desires, and he it is that directeth thy steps in the way wherein thou shouldest walk, and which leadeth unto life. And why doth he show such mercy on us? Even of his good pleasure. Even of his good pleasure.] We have heard that it is God that worketh in us both to will and to do that which is good. And why doth he so? That God may be all in all, and all the glory of out salvation may be wholly his. The Apostle telleth us, that this he doth even of good pleasure: it so pleaseth him, and howsoever the cause or this his pleasure be hidden from us, yet it is good, and just, he doth it even of his good pleasure. Here than we have the first and furthest cause even of the whole mystery of our salvation. He hath predestinated and chosen us unto eternal life through jesus Christ, Eph. 1.4. before the foundation of the world. And why? The Apostle telleth us he did it according to the good pleasure of his will. 5. He hath opened unto us the mystery of his will. And why? This also he did according to his good pleasure. He hath made us accepted in his beloved, Eph. 19.6.7. by whom we have redemption through his blood. And why? This also is according to his rich grace. He hath wrought in us both to will and to do the things that belong unto our peace. And why? Even of his good pleasure. Wilt thou then know why God hath chosen thee, and refused him; why he hath made thee a vessel of honour, and him a vessel of dishonour; why he hath taken away the hardness of thy heart, and suffereth him still to walk in the hardness of his own heart; why he hath sanctified thy will, and left him in the frowardness of his own will? He hath not done these things for any good thing which he saw in thee, or for any goodness which he foresaw would be in thee, not for thy birth, wealth, sex, or condition, but even of his good pleasure: for look into the whole book of God, still thou shalt find that the last and great cause of all our good is his grace, his mercy, his love, his purpose, his will, the purpose of his will, his good pleasure, the good pleasure of his will. And when thou comest hither, here thou must stay thyself, and cry with the Apostle, O the depth of the riches both of the wisdom and knowledge of God, etc. Rom. 11.31. If it be the potter's pleasure to make of the same lump of clay one vessel to honour, and another to dishonour, who shall question further with him, when this answer is once given. It was his pleasure, even the good pleasure of his will? Is there then nothing in us to move him, but is it even of his good pleasure that he saveth us, and that he doth so great things for us? O what great thankfulness, what dutifulness, what obedience ought this to stir us up unto? The greater that the gift is, and the freer that it is, the more it ought to stir us up unto these duties. Now what greater gift than our salvation, and all the means thereunto? And how could this gift be more free, than to have it given us even of his good pleasure, without respect of any thing that was or might be in us? Let us then with all thankfulness yield all obedience unto this so merciful a God, who hath done so great things for us, even because his good pleasure was such. He hath given us all: let him have the glory of all. Neither can we attribute too much unto him, neither can we detract too much from ourselves. Whatsoever good thought, whatsoever good desire, whatsoever good deed is in us, he of his good pleasure hath wrought it in us, and he is to be glorified in it, and for it. Other fountain of our good there is none, and therefore all the praise, and honour, and glory thereof, is due unto him alone. LECTURE XXXV. PHILIP. 2. Verse 14.15. Do all things without murmuring and reasonings, that ye may be blameless, and pure, and the sons of God, without rebuke, etc. HItherto than we have spoken of that humble obedience, which we following the example of Christ his humility and obedience, aught to yield unto our God in all holiness of conversation. Now followeth another branch of the Apostle his exhortation, upon the same ground of Christ his humility and obedience, and this is unto an humble and modest conversation towards our neighbour, towards our brethren, in these words, Do all things without murmuring, etc. For as the example of Christ his humility and obedience should stir us up unto all humble obedience unto our God, to walk before him fear and with trembling; so ought it likewise to persuade us unto all humble and modest conversation toward our brethren, laying aside all secret murmuring, and all contentious reasonings, and with meekness every one yielding one unto another, and every one forbearing one another. Do all things without murmuring, etc.] These words you see are a dehortation and dissuasion from things to be eschewed, and by consequent they are an exhortation unto things to be embraced. Two things there are, you see, which the Apostle dissuadeth, the one murmuring, the other reasonings. By murmuring the Apostle (I take it) in this place doth not so much mean murmuring against God, as secret grudge in ourselves against our brethren, and privy whisperings, such as closely run from hand to hand, to defame or to disgrace those whom we like not. By reasonings are meant such open discords and contentions as those secret grudge and privy whisperings do for the most part break out into. Both these faults the Apostle would have avoided and eschewed amongst men one towards another, that neither there should be secret grudge and privy whisperings one against another, neither there should be open quarreling or contending one with another. Now it is further to be understood, that in this dehortation from these faults the Apostle implieth an exhortation to those good virtues whereby these bad faults may be redressed, namely unto a modest conversation with our brethren, and a peaceable agreement with all men. When the Apostle therefore saith, Do all things without murmuring, it is as if he had thus said: Let there be no secret grudge amongst you one against another, nor any privy whisperings running closely from hand to hand, to defame or to disgrace one another; but let every one amongst you approve himself unto another, in all modesty of conversation, modestly yielding unto his superior, and equal, and willingly making himself equal unto them of the lowest degree. Again, when he saith, Do all things without reasonings, it is as if he had thus said: Let there be no open discords or contentions amongst you, either through bearing out yourselves one above another, or upon any occasion what else soever; but follow peace and love with all men, and do all things with patience and mildness. This I take to be the meaning of these words. Now before we proceed unto the opening of the rest that follow, let us see what use we may make of this exhortation. Do all things without murmuring.] The first thing which the Apostle here dissuadeth is murmuring. Now we read of two sorts of murmurers in the holy Scriptures: the one of such as murmur against the most high God, Lord of heaven and earth. So we read that the Israelites often murmured, Num. 21.5.11.5. sometimes for want of water, sometimes for want of bread, sometimes for want of the cucumbers, and the pepons, and the leeks, and the onions, and the garleeke, and the fleshpots of Egypt, and for want of such things as caused their often murmurings, it is said that they returned in their hearts into Egypt. And such murmurers against God at this day are they who in this our time of want of bread, either break out into such impatient speeches as these; What means the Lord to kill us with famine? what greater sinners are we than such and such that have the world at will, and all things at their desire? Would God he would either mend these things, or make an end of us: who can endure such a●●ard time? better to die any way, than to die of famine, etc. they (I say) that either break out into such impatient speeches, or through malcontentedness seek to raise up seditions, and uproars, and rebellions in the commonwealth, so to procure a remedy by a worse mischief, are found to be murmurers against God, grudging at that which he doth, and seeking a way without him to redress it. But what was the end of those murmurers amongst the children of Israel? Some of them were consumed by fire from heaven, others were smitten with an exceeding great plague, others died being bitten and stung with fiery serpents; and of all of them this was true, that none of them came into the promised land. A fearful end upon murmurers against God: some die one way, and others are slain another way, every one hath a fearful end, and never a one comes into the promised land, never a one enters into that heavenly rest, where only is rest and joy for evermore. As therefore the Apostle exhorted the Corinthians, saying, 1. Cor. 10.10 Murmur not as some of the children of Israel murmured, and were destroyed of the destroyer; so I say unto you, Take heed that none of you be found murmurers against God either for this his judgement, whereby he now doth most justly visit our sins and our iniquities upon us, or for any thing else, lest his wrath be kindled against you, and there be none to deliver you. For all these things whereof we have spoke, came unto the children of Israel for ensamples, and were written to admonish us upon whom the ends of the world are come. Another sort of murmurers there are, which murmur against their brethren, grudging either at their wealth, or at the love and favour, or at the credit and preferment wherein they go before them, and closely seeking their discredit, whispering amongst their neighbours whatsoever evil they can devise against them. So the Evangelists every where testify that the Scribes and Pharises murmured against jesus, and against his Disciples, because they saw that the people fell every where unto them, and followed them. So we read that the Grecians murmured against the Disciples of Christ, Act. 6.1. pretending that their widows were neglected in the daily ministering. And this principally is that murmuring which our Apostle in this place would have abandoned, that we should not malign one another, that we should not have any grudge or heartburnings within ourselves one against another, that we should not secretly and closely seek the discredit or disgrace one of another. A fault whether more bad, or more common it is hard to say, and that even amongst neighbours, amongst brethren. For what more ordinary than one neighbour for some cause or other to murmur against another? If he be our superior in wealth, or in honour, or in credit, we murmur against him as too great to dwell so near us, and be he never so kind unto us yet still we do imagine that he bears himself too much upon his wealth, or upon his birth, or upon his place etc. and overlookes us. If he be our equal, we grudge that he should come forward as well as ourselves, that he should be as much honoured, that he should be as much loved, that he should be as well customed as ourselves. If he be our inferior, we disdain him, and that livelihood which he hath we wish unto ourselves, and would be content that he should shift as he could. Thus amongst all sorts there is murmuring, and grudging, and repining; so that whereas all things should be done without murmuring, nothing is done without murmuring. Yea, and which is the vile malice of this disease, if happily sometimes there be some just cause, we speak not of it, we do not friendly and neighbourly expostulate things one with another, but we make fair weather outwardly, when as yet both we foster within ourselves ill conceits and opinions one of another, and likewise whisper one with another such things as tend to the disgrace one of another. Now see the root whence this murmuring springs: surely it springs even from an evil and a cankered mind within ourselves which makes us that we cannot brook any of any sort, but whatsoever their place be, superior, equal, or inferior to us we mutter and we are impatient towards them, and whatsoever almost is done on said we take occasion to be offended thereat. And such as is the root whence it springs, such is the fruit which it brings forth, both bad, and exceeding bad. For howsoever we do smother and suppress it for a time, and carry it so closely that he whom we grudge at suspect nothing by us; yet will it most commonly in the end burst out like a flame, into brawls, and heats, and open contentions, and discords, and the more closely the fire hath been covered, the more vehemently it will break out. It behoveth us therefore carefully to look unto it that we be not tainted with this fault, and if there be any such root of bitterness in any of us to weed it out. Let every man look into his own heart, and examine himself how this may concern him: and this with the Apostle I exhort that ye do all things without murmuring. Be not ready to take offence at every small fault one with another, foster not within yourselves any ill opinions, or conceits one of an other; whisper not any thing amongst yourselves which may tend to the discredit, or disgrace one of another; grudge not to perform any duty every man in his place one unto an other. But contrariwise let every man approve himself in all modesty of conversation one unto another; let every man think well one of another; let every man yield one unto another; let every man bear one with another; and let all things be done with cheerfulness and modesty. For this ye must know, that he that dissuadeth murmuring amongst neighbours and brethren, doth withal desire that all cheerfulness and loving kindness be maintained amongst them. Have your conversation then one with an other with all cheerfulness and brotherly kindness, and do all things that any way concern your duties one unto an other without murmuring, and likewise without reasoning: for so it followeth in the next place. And reasonings] This is the second thing which the Apostle dissuadeth, that we should fall to reasonings about any thing that we do. 1. That we should fall unto open brawling or quarreling, or contentions one with another. We read that when there was fallen a debate between the herdmen of Abraham's cattle, and the herdmen of Lot's cattle, Abraham said unto Lot, Gen. 13.7.8. Let there be no strife, no brawling or falling out between me and thee, neither between mine herdmen, and thine herdmen: for we be brethren. See how careful Abraham was to stay all contention and brawls. He was Lots elder, and Uncle, and so his better in that respect, but he standeth not upon that; neither doth he hearten his servants, and set them on, as the manner of some is, but he goes unto Lot, and talks with him of the matter, and that not hotly, but kindly and friendly, with great meekness of love, and requests him that there may be no brawling or contention between their servants, or betwixt themselves; and to that purpose he both useth reasons to persuade thereunto, and yieldeth of his right rather then there should be any such betwixt them. Whereby you see this holy patriarchs judgement of them: rather than he would have any brawls and contentions with his brother, he would resign that right unto him which he might rightly have challenged unto himself. Now what account the Apostle makes of brawling and contention, and discords of men one with another, ye may clearly see by those notable fruits of the flesh wherewith he sorteth this fault whereof we now speak, Gal. 5.20. as namely, with adultery, fornication, idolatry, witchcraft, heresy, murder, drunkenness, gluttony, and such like. Ye see then what vice it is from whence the Apostle here dissuadeth us, when he dissuadeth us from reasonings, and brawls, and contentions one with an other; even from that which Abraham by his example hath taught us to redeem with the loss of our own right, and from that which the Apostle sorteth amongst the most ugly monsters which reign amongst men. And these brawlings, and contentions, and discords are the fruits which follow those murmurings, and privy grudge whereof we spoke before. For as wood and fuel is unto the fire, so are those close murmurings unto these open brawls and contentions, even the very ground and matter whereout they do spring: and as the fire long covered and smothered is not always kept under but at length bursteth out into a flame; so those concealed hatreds howsoever for a time they lie boiling within the breast of him that fostereth them, yet do they at length show themselves in their colours, even breaking out into open strifes and contentions. It standeth us upon to strangle both the mother, and the daughter, to avoid both the one, and the other, least yielding possession in our hearts unto the one we ourselves be overtaken and strangled with the other. And to this end as the Apostle before exhorted us to do all things without murmuring, so now to do all things without reasonings and contentions one wi●h another. The Apostle thus writeth to the Corinthians, I fear lest when I come among you I shall not find you such as I would, and lest there be among you strife, envying, wrath, 2 Cor. 12.20. contentions, backbitings, whisperings, swellings, and discord. I do not, neither can I charge you with any of these things. Only with the Apostle I exhort you that there be no debate, or quarreling, or jarring, or contention, or strife amongst you. Let not every foolish and flying word, every toying and trifling matter breed brawls, or kindle the coals of dissension amongst you. It is the counsel of wise Solomon, Pro. 25.8. Go not forth hastily to strife, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame; but debate thy matter with thy neighbour In which words he teacheth us quickly to cut off all occasions of strife and contention, and to use charitable conference one with an other for the taking up of all such things as may breed strife and contention. Again, in an other place saith the same Solomon: Pro. 17.14. the beginning of strife is as one that openeth the waters; therefore ere the contention be meddled with leave off. Where he likeneth him that moveth and beginneth strife unto a man that by plucking up a sluice lets in the waters which before were shut up, and so drowns whatsoever is in the way. But the thing which therein he teacheth us is this, that we should withstand the beginnings, as of all evils in general, so in particular, of strife and contention. Beware therefore I beseech you that ye suffer not this canker to spread amongst you. Brawling and debate, strife & contention becomes not them that have given their names to Christ jesus. Peace and love, kindness and gentleness one towards another best beseemeth you. Fellow therefore after love, seek peace, and ensue it. Be kind and courteous one unto an other; be gentle and loving one unto an other, and have peace amongst yourselves, and so the God of peace shall be with you and bless you. That ye may be blameless, and pure etc.] Now followeth the reason, as I take it, of both the branches of the Apostle his exhortation; namely why we should both walk in holiness of life before the Lord with fear and trembling, and why our conversation with our neighbours and brethrens should be without murmuring and reasonings. The reason is twofold: the one in respect of the Philippians, that they might be blameless, and pure etc. the other in respect of the Apostle himself, that he might rejoice in the day of Christ etc. The sum of the first reason in respect of the Philippians, and consequently in respect of us, is this; we ought to lead a life as the sons of God in the midst of a froward people, therefore we ought to pass the time of our dwelling hear with fear and trembling, and to do all things without murmuring and reasoning. The reason seemeth to be drawn from the end why we should so walk, why we should so do. Why should we so walk, why should we so do? to what end? that we may be blameless etc. that is in brief, that we may be as the sons of God in the midst of a froward people. But the particulars whereby this is enlarged have their several uses, and are very well worthy our serious consideration. That ye may be blameless] we must walk thus, and do thus that we may be blameless that is, that we may not give unto any any just cause of complaining of us, or blaming us. And this is set down for us as a mark to shoot at, whereat in our life we must level as near as possible we can, even to live without blame and reproof amongst men. Yea but is this possible? Can our Saviour Christ himself, or could his Apostles and Disciples escape the reproof and hatred of the jews? No, they could not: neither can we. For our Saviour himself, hath told us, that the world, i. the wicked men of the world shall hate us, and speak all manner of evil against us for his sake, falsely. joh. 15.25. Yet therefore were they blameless, because the jews hated them without a cause, as our Saviour saith of himself, Luc. 1.6. because there was no just cause of their reproof. And so it is said of Zacharias and Elizabeth his wife, that they walked in all the commandments and ordinances of the Lord without reproofs. Without reproof: how? in respect of God? no: but in respect of men they were without reproof, inasmuch as they gave no just cause of exception against them unto any man. And this is it whereunto we must bend ourselves, and our studies, even so to live as that we give no just occasion of offence or complaint of us unto any man either by word, or by deed. Yea, but this also is impossible, so to live as not to give many times just occasions of offences, just occasions of reproofs. True it is: for who is he that lives so well, that gives not just occasions of reproofs? But what then? must we not therefore study so to live as not to give any just occasion of reproof? Our Saviour Christ telleth us that we must be perfect even as our Father which is in heaven is perfect. A thing altogether impossible for us to be perfect in this life. Yet must we even in this life strive thereunto, that though we cannot come as far as we should, yet we may endeavour to come as far as we can; even as our Apostle witnesseth of himself, where he saith, Phil. 3. ●●. ●●. I forget that which is behind, and endeavour to that which is before, and follow hard toward the mark etc. Where he plainly showeth that though he could not come unto perfection yet he laboured thereunto Right so, although we cannot be blameless, nor happily without just occasion of blame and reproof, yet must we study and endeavour so to live amongst men as that neither by word not by deed we give them just occasion to complain of us, or to blame us. But how far a great many in these last and worst days are from this study and endeavour, he seethe little that seethe not. When the Apostle saith, do all things without murmuring and reasonings, that ye may be blameless; he showeth plainly that those that are tainted with those faults of murmuring, and brawling, and contention, are not blameless, but are justly to be reproved, giving just occasion thereof by their wranglings, and malcontented contentions. To go one step further, the profane swearer is he such a student as now we speak of, doth he study to be without just reproof? Nay reprove him for his cursed swearing a thing most worthy reproof, yet reprove him, and great odds but he will heap oath upon oath to let you know how little he esteems just reproof. I speak that I know, having sometimes myself to my great grief heard it. And if we should go farther, how few such students should we find as study to be blameless? ye yourselves do see it, and find it in the ordinary course of life, and common experience. Well, let us know that not only Scholars ought to be such students as now we speak of, but all generally of what sort or state soever they be aught to study so to lead their lives as that they may want just reproof amongst their brethren. And if we ought, then let us be such students, and let every of us set such a watch before our lips that we may not offend with our tongue, and so order our steps that we give no just occasion of exception against us, that so we may come as near unto this of our Apostle as we can to be blameless. The next clause is, that we may be pure. We must walk before God with fear and trembling, and we must do all things with our neighbour without murmuring and grudging, that we may be pure, that is, that in our spirits there may be found no guile, but that in singleness of heart we may speak and do whatsoever we speak or do. And this is set down as an other mark for us to shoot at, whereat likewise we must level so near as we can in the whole course of our life, even to be pure and clean from all fraud & guile both in our words and deeds. And if we hit this mark we shall not miss of the other, if we be pure we shall be blameless, if whatsoever we speak or do proceed from the singleness of a sincere heart we shall avoid all lust reproof for whatsoever we say or do. That therefore we may be blameless we ought to study to be pure from all contagion of sin. Yea but the stars are unclean in his sight: how much more man, a worm, even the son of man which is but a worm: and he hath laid folly upon his Angels, how much more upon us that dwell in houses of clay, whose foundation is in the dust, which shall be destroyed before the moth? True it is, none can say I have made mine heart clean, I am clean from my sin, but if God should dispute with us we could not answer him one thing of a thousand. Yet ought we to endeavour to be pure even from all contagion of sin, and to keep ourselves unspotted of the world. And if so, then ought we to be simple, and sincere, and plain dealing in all our words and works, Mat. 10.16. which the Apostle especially here intendeth. Be ye wise, saith our Saviour, as Serpents, and innocent as Doves. Where the same word is used that here is used. And albeit that be spoken in particular there unto the Apostles, yet the use is general that all should be innocent as Doves, all should lead a life pure from all fraud and guile. So of that which in particular the Apostle speaketh unto servants, Eph. 6.5. Servants be obedient unto them that are your Masters, according to the flesh, with fear and trembling in singleness of your hearts as unto Christ: Of this I say we ought to make this general use, that we ought to speak and do all things in singleness of our hearts as unto Christ. For as james saith, jam. 1.8. the double minded man is unconstant in all his ways. He that hath a heart and a heart, he that can dissemble with his lips, and flatter with his tongue, there is no trust to be given unto him. Our speech ought to be simple, yea, and nay, and we ourselves ought to be simple, and pure in heart, that both in word and in work we may be found sincere, and entire. A point not unworthy your meditation, but most needful to be practised. For this ye must know that the more fraud and guile ye use be it in word, or be it in work, the farther ye are from God, and the nearer ye are unto the Prince of this world. Be not afraid of being too pure, and too too precise. When ye have studied this point as much as ye can yet ye shall still be impure enough, and too far short of that purity which should be in you. Study to be as in word, so in deed, and pure in both. Let there be no deceitfulness in any of you, either in the works of your hands, or in the words of your lips. Ye are purified, and purged, and washed by the blood of that immaculate lamb Christ jesus, which he shed for the remission of your sins. Defile not yourselves again with the filthiness of the world. Be ye pure, that ye may be blameless; be ye blameless, and pure, that ye may be as the sons of God, without rebuke in the midst of a naughty and crooked nation: which are the words next following to be handled. LECTURE XXXVI. PHILIP. 2. Verse 15. And the sons of God without rebuke, in the midst of a naughty and crooked nation, among whom ye shine as lights, etc. ANd the sons of God without rebuke, in the midst, etc.] This is the third clause in the Apostle his reason why we should hearken unto both the former exhortations, why we should walk before the Lord in holiness of life, with fear and trembling, and why we should do all things with our neighbour without murmuring and reasonings, that we may be the sons of God, etc. that is, that being the sons of God by adoption and grace, we may be known to be so, by our care to walk without rebuke in the midst of a naughty and crooked nation, keeping ourselves undefiled by their wicked conversation. By a naughty and crooked nation, the Apostle understandeth all such wicked and ungodly men, as walking in the darkness of their own understanding, are enemies unto the truth of Christ, and hate the light because their works are evil. And such it seemeth were the greatest part of them of Macedonia, in the midst of who● that small number of the faithful which were at Philippi, and which by Paul's preaching had embraced the Gospel of Christ jesus, lived. The Apostle therefore applying the example of Christ his humility and obedience unto them, exhorteth them so to walk both before God, and with their brethren, that they may be blameless, and pure, and the sons of God, that is, both known to be the sons of God, by leading an holy and uncorrupt life amongst the enemies of Christ and his truth, and continue so to be, notwithstanding the corrupt conversation of the wicked among whom they live. Here then is a third mark set down for us to shoot at, a third thing whereunto we must bend ourselves and our whole studies, even that it may be known that we are the sons of God. Known, unto whom? Both unto ourselves, and unto others. Our labour and endeavour must be, that we may know ourselves to be the sons of God, and that others may also know that we are the sons of God. 2 Pet. 1.10. Give all diligence (saith Peter) to make your calling and election sure. In which words of the Apostle, ye see how carefully the Apostle would have us to be employed in this study: he would have us to give all diligence hereunto, that we may be sure that we are the sons of God, elect and chosen in Christ jesus before the foundation of the world. Our election it is according to the good purposes of his will, who hath predestinated us unto eternal salvation. Our adoption likewise into the sons of God through jesus Christ, it is according to the riches of his grace and favour towards us. And these things, even our election, and adoption into the sons of God, are most sure in themselves, neither can they by us any way be procured either to be if they be not, or being, to be more sure than they be. For whom he hath chosen and adopted into sons, them he hath chosen and adopted before the foundation of the world, and his decree is beyond all degrees of comparison more unalterable and unchangeable than are the laws of the Medes and Persians. Yet such are the mercies of our God towards us, that howsoever we can help nothing unto our election, or unto our adoption into the sons of God, yet may we know whether we be elected, whether we be the sons of God, and beside we may give proof thereof unto others. And hereunto it is that we ought to give all diligence, and to bend ourselves and our whole studies, that it may appear both unto ourselves, and unto others, that we are the sons of God. A study whereunto the comfort which thence may arise may be a sufficient inducement unto any. For wherein should we rather labour than in that wherein we may take the greatest comfort? Or wherein can we take so great comfort as in this, that we know that we are, and that it doth appear unto others that we are the sons of God? Herein alone is sound joy and comfort, and without this what can there be else but restlessness of thoughts, and disquietness of mind? Yea but you will ask me how this may appear either unto ourselves or others, that we are the sons of God? I answer out of the Apostles, even by walking without rebuke in the midst of a naughty and crooked nation, by the fruits of the spirit showing themselves in the holiness of our conversation: Rom. 8.14. For as many as are lead by the spirit of God, they are the sons of God. Now who are they that are lead by the spirit of God? Even they that by the power of the spirit of sanctification mortify the deeds of the body, as there the Apostle showeth, and bring forth the fruits of the spirit. So then they which walk not after the flesh, but after the spirit, flying from sin as from a Serpent, and being zealous of good works, they have an infallible testimony that they are the sons of God, and heirs of eternal life. Hereby than we ourselves know that we are the sons of God, even by the fruits of the spirit, which he hath given us. And therefore Peter in the place before alleged, Give diligence to make your calling and election sure, immediately addeth, For if ye do these things, that is, if ye bring forth those fruits mentioned before, ye shall never fall. Where the Apostles plainly showeth, that the way to confirm our election unto ourselves, is by the fruits of the spirit which he hath given us. Hereby likewise we make it apparent unto others that we are the sons of God, if we walk in those good works which God hath ordained us to walk in. And therefore our Saviour Christ exhorteth us, saying, Let your light so shine before men, Mat. 5.16. that they may see your good works, and glorify your Father which is in heaven, even him whose sons they shall know you to be by those good works which they shall see you do. So that as the end wherefore we were predestinate to be adopted into the sons of God through jesus Christ, was that we should be holy, and without blame before God in love; so the means whereby we are declared both to ourselves and others to be the sons of God, is our holy conversation, and walking without rebuke in the midst of a naughty and crooked nation. When therefore I say that we ought to give all diligence that we may appear to be the sons of God, the meaning is, that we ought to be holy in conversation, and without blame in the midst of a naughty and crooked nation, that so it may appear that we are the sons of God. Yea, but here again it will be said, where is he that is holy in all manner of conversation? And who is he that walketh without rebuke amongst the sons of men? And therefore how can it appear by the note of our sanctification that we are the sons of God? I answer, that howsoever our sanctification here in this life be so unperfit, that we cannot be holy in all manner of conversation, or walk without rebuke amongst the sons of men, yet if we strive and labour, if we study and endeavour to be holy without blame, and to walk as the sons of God amongst the sons of men, hereby it doth and may appear that we are the sons of God. If we hate the sins of unfaithfulness, and let no such clean unto us; if we suffer not sin to reign in our mortal bodies, but strive to subdue the flesh unto the spirit; if we fly the corruptions which are in the world through lusts, and study to live soberly, and righteously, and godly in this present world; if we long and thirst after those things that belong unto our peace, and can in the needful time of trouble come unto our God, and cry, Abba Father, hereby it doth and may appear that we are the sons of God. The godly strife against sin, and careful desire of walking in the ways of God without rebuke, they are the sure and undoubted stamps of the spirit of our adoption into the sons of God, and the certain fruits of that spirit whereby we are sealed until the redemption of the possession purchased unto the praise of his glory. If thou desire further proof of these things, look into the holy scriptures, and they shall instruct thee sufficiently herein. Mat. 5.6. Blessed (saith our Saviour Christ) are they that hunger and thirst after righteousness. Where our Saviour showeth that not they alone which are righteous, but they also which hunger and thirst after righteousness are blessed, and consequently the sons of God. So we read that Abraham's willingness to offer up his only begotten son Isaac for a offering unto the Lord, Gen. 22.12. was accepted with God for as sure a proof of his faith and obedience, as if he had offered him up indeed. Insomuch that in regard of his willingness thereunto, the Apostles plainly say, that he did offer up Isaac when he was tried. Heb. 1●. 17. jam. 2.21. So little difference the Holy Ghost putteth between the will and the deed, when the will is inclined unto that which is good. 1 Chro. 28.2 The like may be said of David's willingness and desire to build a Temple unto the Lord. He builded it not, yet his purpose and desire to have builded it was accepted with God. And generally this is true, that the will and desire is accepted with God as the deed: so that the will, and desi●e, and endeavour to walk in the ways of God without rebuke, do plainly s●ew us to be the sons of God, and are accepted with God as if we walked holy and without blame. The like is to be said of striving against sin, that even the very striving against sin doth plainly show us to be the sons of God. For proof whereof what need any other than that example of the blessed Apostle Paul, who hath registered such a dangerous fight in himself between the flesh and the spirit, that it made him cry out, O wretched man that I am, Rom 7.24. who shall deliver me from the body of this death. And yet because in his inner man, and in his spirit he delighted in the law of God, he addeth immediately in the next words following, 25. I thank my God through jesus Christ our Lord, to show that in the strife the flesh took the foil, & he by the power of his Lord & Christ did stand. The assaults of the flesh made him to cry, O wretched man etc. and the conquest of the spirit made him to add, I thank God etc. Such a strife & fight the blessed Apostle had in himself; and such a strife & fight all the children of God have within themselves; & this striving in them is a witness unto them that they are the sons of God. For to turn a little aside unto the sons of Belial, & children of disobedience, what strife or fight at all is there in them betwixt the flesh and the spirit? what denying of ungodliness and worldly lusts? what care to subdue the flesh unto the spirit? what flying of the corruptions which are in the world through lusts? what love of God or good men? what desire to live soberly, righteously, and godly in this present world is in them at all? Nay contrariwise they delight in unrighteousness, & sell themselves to work wickedness, they commit sin even with greediness, & gladly give their members servants to uncleanness and to iniquity to commit iniquity; they hate to be reform, and cast the word behind their backs; they refuse to hearken to instruction, and stop their ears at the voice of the charmer charm he never so wisely. And therefore the Apostles calleth them a naughty and crooked nation, because they quite pervert the strait ways of the Lord, giving their members as weapons of unrighteousness unto sin, which should be given as weapons of righteousness unto God. So far they from striving against sin, and from a desire to walk holy & without blame. Only they that are the sons of God feel this strife, and this desire within themselves, and this very strife against sin, and desire to walk after the spirit without blame in love shows plainly that we are the sons of God. Thus than ye see what should be our study in the whole course of our life, to wit, as that we may be blameless, & that we may be pure; so that we may be known to be the sons of God even unto those amongst whom we live. Ye see likewise how this may be known not unto others only but unto ourselves, both unto ourselves & others, even by the spirit of sanctification, Rom. 8 16. which both witnesseth unto our spirits that we are the sons of God, and which by the fruits and effects which it worketh in us showeth as much unto others. And howsoever our sanctification here in this life be unperfit, yet ye see that our very striving against sin, and our desire to be holy and without rebuke plainly doth and may show both unto ourselves, and unto others that we are the sons of God. Comfort then thyself, o thou afflicted soul whosoever thou art, that so gronest under the burden of thy sins that thou wantest this sweet comfort of thy soul. For tell me, dost thou feel in thyself a striving against sin; art thou touched with remorse and compunction of heart for thy sins; dost thou desire to lead a life according to Gods will, and hast thou a longing after this comfort that thou art the child of God? Whatsoever be thine infirmities, how crimson-died so ever thy sins be, whatsoever doubts else thou callest, yet doubt not, thou art the son of God, and unto thee belongeth the inheritance of the sons of God. For it is the spirit, even the spirit of sanctification that filleth thy heart with good desires, with desire to fly that which is evil, Phil. 1.6. and with desire to do that which is good, and be that hath begun this good work in thee will perform it until the day of jesus Christ, when thou shalt be crowned with glory and immortality in the highest heavens. As for the wicked and ungodly of the earth which wallow in their wickedness, and make a mock of piety and religion, which have not God in all their thoughts, nor make mention of his name with their lips, unless it be to blaspheme and dishonour his holy name, they have no part in this comfort, this rejoicing in the spirit belongeth not unto them. But for us, beloved, let us labour and strive to have this comfort sealed unto our souls, that we are the sons of God, by our striving against sin, and our careful endeavour to walk without rebuke. Yea let us so look unto our steps and take heed unto our ways; let us so decline the pleasures of sin, and delight ourselves in the law of the Lord, that men seeing the mortification of our earthly members, and the integrity of our conversation may have nothing concerning us to speak evil of, but may say that God is in you indeed, and so may glorify him in the day of visitation. Yea but ye will say again unto me, how can we thus live? Is it not a naughty and crooked nation, a froward and wicked people with whom we live? Can a man touch pitch and not be defiled therewith? or walk amongst thorns and not be pricked therewith? True: we live amongst wicked men whose hearts are set on mischief, even as the Apostle here saith, that the Philippians lived in the midst of a naughty and crooked nation. Yet the Apostle ye see writeth unto them to walk so both before God, and with their neighbour that they might be blameless and pure, and the sons of God without rebuke in the midst of a naughty and crooked nation. Which teacheth us thus much, that howsoever the whole wolrd lieth in wickedness, as the Apostle speaketh, 1 joh. 5.19. yet may we live in the world, and amongst the enemies of the light, as children of the light, and as the sons of God, showing ourselves to be so even unto them by walking with all care to be without rebuke amongst them. Otherwise no doubt the Apostle would have bid them to get out from amongst that naughty and crooked people, that so being separated from them they might not be defiled with their unclean conversation: whereas now he warneth them so to order their steps that they may be known to be the sons of God by walking with all carefulness to be without rebuke in the midst of a nought & crooked nation. There is great danger indeed that we shall be defiled with pitch if we touch it, & that we shall be pricked with thorns if we walk in the midst of thorns. Proofs hereof there are too too many in all places. joseph being caught in the ways of God feared God no doubt: Gen. 42.15. yet after that he had lived a while in Pharaohs Court he learned too readily to swear by the life of Pharaoh. Num. 25.1. So it is said that while Israel abode in Shittim, the people began to commit whoredom with the daughters of Moab. And common experience teacheth us that there is nothing more pernicious and dangerous then is conversing with the wicked. For such commonly we are as they are with whom we converse: and this ye shall always find to be most true, that sooner and oftener is he that is good made worse by him that is bad, than he that is bad is bettered by him that is good. Whereupon it is that so many caveats are every where given to beware of the company and enticements of the wicked. Prou. 1.10, 11, 12, 13, 14 As where it is said in the Proverbs, My son if sinners do entice thee consent thou not: if they say, come with us etc. And again, enter not into the way of the wicked, Pro. 4.14, 15. and walk not in the way of evil men: avoid it, and go not by it; turn from it, and pass by. In both which places Solomon would have us to take heed of the company and fellowship of the wicked, as a thing very dangerous. And certainly so it is, and therefore great heed to be taken, lest by conversing with the wicked we be defiled with their unclean conversation. Our care therefore must be that we may with the Prophet David protest, and say, I haunt not with vain persons, Psal. 26.4.5. neither keep company with the dissemblers: I hate the assembly of the evil, Psal. 1.1. & have no company with the wicked. For blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful. What then? Because the case so standeth that the whole world lieth in wickedness, must we needs sever ourselves from the company of men, and either shut up ourselves in some cloister, or get us into the wilderness there to lead a solitary life? So some have thought, and so some have done, pretending that cause that they might not be defiled with the corruptions of the world. But this is a thing altogether needless, Gen. 19.1. 2 Pet. 2.8. as the example of just Lot showeth, the integrity of whose holy conversation amongst the wicked Sodomites is registered both in the old and new Testament. If it be so therefore that either through the general iniquity of the time, or upon what reason else soever, we do converse and live in the midst of a naughty and crooked nation, we see we may live in the amongst them without just rebuke as the sons of God. Neither being thus seated amongst the wicked and ungodly are we by and by to think of a cloister, or a wilderness to dwell in, but rather we are to think of these precepts following. Rom. 12.2. First, that we fashion not ourselves like unto the world, that is, that we grow not like unto the wicked of the world in life and manners, and so be defiled by their unclean conversation. For whatsoever is in the world, as the lust of the flesh, the lust of the eyes, 1 joh. 2.16. and the pride of life, is not of the Father, but is of the world. We must not therefore suffer ourselves to be entangled with these things, we must not walk in the paths of the wicked. 2. We must, by the example of just Lot, be even vexed in our souls when we see and hear the unlawful and ungodly deeds of the wicked. As also we read of David, 2 Pet. 2.8. Psal. 119. v. 158.136. where he saith, I saw the transgressors and was grieved, because they kept not thy word. And again, Mine eyes gush out with rivers of water, because they keep not thy law. And again, 53.139. Fear is come upon me for the wicked that forsake thy law. And again, My zeal hath even consumed me, because mine enemies have forgotten thy word. All which shows how we should be affected at the contempt, and at the ungodly conversation of the wicked, it should even be a pain and grief unto us. 3. We must after the example of Noah, that preacher of righteousness, admonish the wicked of their ways, and warn them of the judgements of God against all unrighteousness and ungodliness. For albeit they scorn admonition, and make a mock of instruction, yet must we, as conveniently we may, put them in mind of such things as belong unto their peace, and accompany salvation. 4. We must in holiness of life, and integrity of conversation amongst them show ourselves to be the sons of God, that if it be possible our conversation may win them to walk in the ways of Christ. So our Saviour willeth, saying, Let your light so shine before men that they may see your good works, and glorify your father which is in heaven. These I say are the precepts which if we follow, we need not to think of cloister, or of desert, or of going out of the world, but we may live with a pure conscience, and as the sons of God, be the sons of men never so wicked amongst whom we live. This I say we may do. Howbeit I do not hereby encourage any either to thrust himself into the company of the wicked when he need not, or longer to stay amongst them than he should. But this I exhort, especially that ye fashion not yourselves like unto the wicked of the world; and next that ye avoid the company of the wicked and ungodly. At no hand suffer yourselves to be defiled by their unclean conversation, and if ye may keep yourselves from their assemblies. In a word, study to be the sons of God without rebuke in the midst of a naughty and crooked nation; and the more wicked that they are with whom ye live, be ye the more careful of your conversation, that it be such as becometh the sons of God, that thereby they may be drawn, if it be possible, to glorify God in the day of visitation, or at least they may have nothing concerning you to speak evil of, always remembering that by grace and adoption we are severed from them to be the sons of God. Mat. 12.39. Deut. 32.5. Lastly, hence I note what we are by nature before we be regenerate and borne again by the spirit; We are even a naughty and crooked nation, as the Apostle here speaketh; an evil and adulterous generation, as our Saviour speaketh; a froward and crooked generation, as Moses speaketh; a faithless and stubborn generation, as David speaketh, a sinful nation, a people laden with iniquity, Esa 1.4. Eph. 2.2.3. Rom. 3.13. etc. a seed of the wicked, corrupt children, as Esay speaketh, children of wrath, and children of disobedience, as the Apostle speaketh. Our thoughts wicked, our will depraved, our understanding darkened, our throats open sepulchers, our tongues full of deceit, etc. So unpure that even our minds and consciences are defiled, so untoward that we clean pervert the strait ways of the Lord, and in stead of giving our members weapons of righteousness unto God, making them weapons of unrighteousness unto sin, and in stead of serving God, altogether yielding ourselves servants unto sin. Most miserable and wretched is our state, darkness without light, igno●rance without understanding, foolishness without wisdom, before such time as all mists of darkness, ignorance, and foolishness be expelled by the bright beams of Gods holy Spirit, and we brought unto the glorious liberty of the sons of God. Yea and such thou standest, as by nature thou art whosoever thou art that sleepest in sin, and delightest in unrighteousness, making no conscience of thy ways, but treasuring unto thyself wrath against the day of wrath, and of the declaration of the just judgement of God. But thou that fearest God, and walkest in his ways consider from what bondage & into what freedom the Lord hath brought thee, how of a child of wrath, of death, and of hell he hath brought thee into the glorious liberty of the sons of God, and made thee an Heir of everlasting glory, how he hath sanctified thy corrupt will, and heart, and understanding, how he hath new moulded thee, and framed thee, and renewed thee, how he hath begotten thee again, not by flesh and blood, but by the immortal seed of his holy word: consider these things I say, and let them be as goads and spurs unto thee to stir thee up as unto thankfulness to thy God: so unto obedience to his will. Hath he made thy darkness to be light? walk not in the unfruitful works of darkness. Hath he freed thee from the bondage of sin? fly from sin as from a Serpent, and have nothing to do with the stool of wickedness. Hath he sanctified thy will, and all the powers and faculties of thy soul? glorify thou thy God with all the powers and faculties of thy soul. Hath he washed and cleansed thee both in thy body and in thy spirit? glorify thy God both in thy body and in thy spirit. So shall the King have pleasure in thy beauty, so shalt thou make true and right use of thy natural corruption, and of thy regeneration by God his spirit, and so shalt thou show thyself to be the son of God without rebuke in the midst of a naughty and crooked nation. LECTURE XXXVII. PHILIP. 2. Verse 15. Among whom ye shine, as lights in the world, holding forth the word of life. AMong whom ye shine, etc.] In this last clause of the Apostles former reason we have a notable commendation of the Philippians, which the Apostle so truly giveth unto them that withal in the wisdom of God given unto him he doth imply a duty, or an exhortation that they show themselves to be such as he commendeth them to be: insomuch that some read these words thus, among whom do ye shine, as lights etc. Their commendation ye see is, that they shine amongst that naughty and crooked people with whom they live, even as lights which shine in darkness, and which hold forth the word of life to give light to them that sit in darkness: they are called lights, shining lights, lights shining in the midst of a naughty and crooked nation, lights holding forth the word of life unto others. The whole form of speech seemeth to be drawn from those high places by the sea-coast, whence continually lights and fires are set out for the direction of seamen into the haven, and safest entrance. For even such the Apostle here commendeth the Philippians to be, lights which shined in holiness of life unto them that sat in darkness round about them, by the direction of which their light they might come into the haven of everlasting rest, where they might find rest for their souls. Now let us see what we may observe hence for our use. 1. In that the Apostle calleth the Philippians light, I note the singular prerogative and honour of all the faithful members of Christ jesus. For that which the Apostle here giveth to the Philippians, belongeth to all the faithful. All the faithful children of Christ are called lights, shining lights, lights shining in the world. Now for our better instruction how they are called lights, we are to understand that there are four special lights mentioned in the holy Scriptures. The 1. is that light, Christ jesus, the light of the world, and the brightness of his father. This light by a principal prerogative is called that light, that true light which lighteth every man that cometh into the world, that son of righteousness, that star of jacob, that day spring from an high, that brightness of his father's person. 2. The word of God in many places of the Scriptures is termed a light, as where it is said, Thy word o Lord is a lantern unto my feet, Psal. 119.105. 2 Pet. 1.19. and a light unto my paths: As also where the godly are commended by the Apostle Peter, for that they attend unto the sure word of the Prophets, as unto a light that shineth in a dark place. By this light the holy Ghost illuminateth the blindness and darkness of our gross understandings, and directeth us in the ways of God which lead unto salvation. 3. The Apostles and Ministers of Christ jesus are called lights, as where our Saviour saith unto them, ye are the light of the world. Mat. 5.14. Which glorious title is given unto them, both because of that testimony which they give unto that true light, the everlasting son of God Christ jesus, and because of the Gospel of Christ jesus which they preach unto us. 4. All the faithful members of Christ jesus, all Christians are called lights: as where the Apostle telleth the Ephesians, that they were once darkness, Eph. 5.8. but are now light in the Lord, and therefore exhorteth them to walk as children of the light; and in this place of our Apostle, where they are called lights in the world, shining among the sons of darkness, and holding forth the word of life. Now the faithful are called lights in these respects: 1. In respect of Christ jesus that true light which lighteneth every man that cometh into the world, inasmuch as he hath vouchsafed to communicate his light unto us, and by the bright beams of his holy Spirit shining into our hearts to expel thence the thick mists of blindness, darkness, and ignorance. For whatsoever light the faithful have they have it from him, who hath light in himself, and of himself, and in whom is no darkness. They borrow their light from him, even as the Moon, and the stars do borrow their light from the Sun in the firmament. For he is the son of righteousness which springing from an high hath through the tender mercy of our God visited us, to give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace, and so far as this light shineth unto them their darkness is turned into light, and they are termed lights of that light which they have from this son of righteousness. So that when the holy Ghost calleth the faithful, lights, he noteth therein the fellowship which they have with Christ jesus, from whose most clear light they borrow their light. 2. The faithful are called lights in respect of the word, inasmuch as they believe, and embrace, and profess the holy word of God which he hath ordained to be a lantern unto our feet, and a light unto our steps. For albeit it be the son of righteousness alone, by the bright shining beams of whose holy Spirit our darkness is turned into light, and we made lights in the world; yet because we receive this light by the ministery of the word therefore both the word itself is called light, and they likewise that receive the word with gladness, and walk in the light thereof are called lights. For as much then as the faithful profess the holy word of God, ordained to be the rule of our life, and our direction in matters of religion, in respect of this profession they are called lights. 3. They are called lights in respect of their life and conversation, inasmuch as by the holiness of their life, and integrity of their conversation they show themselves to be exempted and delivered from the power of darkness. Both their works in respect of the unfruitful works of darkness are called lights, and themselves glorifying God by these works are called lights. Now see what instructions these things may minister unto us. 1. In that the faithful are called lights, not from any light in themselves as of themselves, but from that light which they have and borrow from Christ jesus that son of righteousness, this may teach us what we are without Christ jesus, even darkness without light, men sitting in darkness and in the shadow of death. For look into the best things that we have. Our reason what is it but gross darkness? our wisdom what is it but mere foolishness? Our understanding what is it but blind ignorance? for the natural man, 1. He on whom this son of righteousness hath not yet shined, perceiveth not, 1 Cor. 2.14. nay he cannot perceive by all the reason, wisdom, and understanding that he hath, the things of the spirit of God. Eph. 5.8. And therefore the Apostle writing to the Ephesians telleth them thus, ye were once darkness, to wit, before the son of righteousness had shined upon them, but are now light in the world, now that the son of righteousness had shined upon them their darkness was turned into light. Where he most plainly showeth what is the state of all men both before and after that the son of righteousness have shined upon them: before, they are darkness, after they are light. O what a good and gracious God then have we, who when we sat in darkness, and in the shadow of death gave us this light, and so translated us out of darkness into light. Not unto us o Lord, not unto us but unto thy name give the praise, for that thou hast called us out of darkness into thy marvelous light. When we walked in darkness thou madest us to see a great light, and when we dwelled in the land of the shadow of death, thou didst cause the light to shine upon us. We were once darkness, but now we are light. Blessed be thy name o Lord which hast changed our darkness into light. 2. In that the faithful are called lights in respect of the word which they profess, and in the light whereof they walk, this may teach us how precious the holy word of God ought to be unto us. If walking after the direction of the word we only walk in the light, then judge ye how we walk without the word. Surely without it we walk in darkness, and know not whether we go, no more than the blind or blindfolded man, who not discerning his way quickly wandereth out of his right path, and walketh into every by-path, and runneth himself upon every danger. For by the word alone we descry every by-path, we see every danger that is to be avoided, and understand the glory that is prepared for us at the end of our journey. And yet as if their we loved darkness better than light, or else know not that by the ministery of the word of darkness we are made light in the Lord, we care not for the word, we regard it not, we let it pass as a tale that is told. A hard saying truly: but yet as true as hard. For if we shall consider our great slackness in coming, or our great negligence in hearing, or our great carelessness to lay up in our hearts the things that we have heard, all these will witness what account we make of the word, even no more than of a tale that is told. Otherwise how should it be, which hath been observed, that since this exercise begun not half of that congregation which should be here present have been assembled in this house of the Lord at any one Sermon. Again, a great slackness in coming of those that do come, howsoever they may be observed which either come too late, or departed too quickly from this holy exercise, yet who knoweth how many depart hence as little edified and instructed as when they came hither? A great negligence in hearing. Again, who is he that having heard the word, doth afterward think or meditate with himself of the things that he hath heard, and layeth them up in his heart to make them the rule and direction of his life? A great carelessness to make that use we should of that we have heard. And what else do all these argue, but that we make no more account of the word than of a tale that is told? Well, whatsoever account we make of it, either we must walk in the light of this word, or else we cannot be such lights as here the faithful members of Christ jesus are said to be: either this word must be a light unto our paths, or else we can be no light in the Lord; either the Lord must go before us in this word, as in a pillar of fire, or else we shall be made a prey unto our enemies, the world, the flesh, and the devil, who seeketh continually like a roaring Lion whom he may devour. Thirdly, in that the faithful are called lights in respect of their holy life and conversation, this may teach us what manner of conversation will best become us if we will be lights in the world. The light of our holiness of life and integrity of conversation must so shine before men, that they may see our good works, and glorify our Father which is in heaven Ye were once darkness (saith the Apostle to the Ephesians) but are now light in the Lord; Ephes. 5.8. walk as children of the light. In which words the Apostle plainly showeth, that being made lights, we ought to walk as children of the light, approving that which is pleasing unto the Lord, having no fellowship with the unfruitful works of darkness, but reproving them, if not by word, for that we cannot all at all times do, yet at least by the example of our holy and unblamable life. But of this we shall have more occasion anon to speak. Let this suffice to be spoken generally why the faithful children of God are called lights, and of the instructions which the reasons thereof may minister unto us. Secondly, here I note two qualities attributed to these lights mentioned by the Apostle: The first, they shine in the midst of darkness, in the midst of a naughty and crooked nation: Secondly, they hold out unto others the light that is in them, even the word of life, showing itself in the integrity of their conversation. Whence I note two properties necessarily requisite in all the faithful children of God: the one is, that they have light in themselves, the other is, that they communicate it to others. Touching the first, light ye know is not called light, unless it have light in itself, in whatsoever darkness it shine. The faithful children of God then, if they will be, as here they are called, lights, they must still so look unto themselves and their own ways, that howsoever they walk amongst the children of darkness, yet they suffer not that light which is in them to be darkened, but that they shine as lights in the world amongst them whose hearts are set on mischief. The Sun when it setteth forth as a Giant to run his course, casteth forth his beams, and they are dispersed throughout all places of the earth. And albeit often times it light and shine upon most loathsome and filthy places, yet still doth it remain in his own purity, not at all defiled therewith. Herein these lights (I mean the faithful children of God) must resemble this light of the Sun. It cannot be that they should not at all converse with wicked and ungodly men, for than they must go out of the world, 1 Cor. 5.10. as the Apostle saith: but herein they must be as lights; though they live amongst wicked and ungodly men, yet must they keep themselves unstained of the corruptions which are in the world through lusts; though they have to do with profane and impure men, yet must they retain still within themselves the purity of the sons of God. And therefore the Apostle in the place before alleged thus exhorteth, Have no fellowship with the unfruitful works of darkness. He doth not simply forbid all fellowship with the children of darkness, but with the unfruitful works of darkness, such as are gluttony and drunkenness, chambering and wantonness, strife and envying, and the like: with the filthiness of these and the like fruits of sin he would have us not to defile ourselves. For what fellowship (as saith the Apostle) hath light with darkness? Surely no more than hath righteousness with unrighteousness, the believer with the Infidel, or Christ with Belial. If then we be such lights as here the faithful children of God are termed, no question we hate all fellowship with the unfruitful works of darkness: and if we have fellowship with the unfruitful works of darkness, than we are no such lights. A rule whereby ye may quickly try and examine whether ye have that light in yourselves which ye hear the faithful children of God should have in themselves. Light where it is, expelleth all darkness. If then ye have the light of the sons of God within yourselves, ye have no delight in the works of darkness. Now what the works of darkness are ye know out of the Apostle, even gluttony and drunkenness, chambering and wantonness, strife and envying, and generally all the works of the flesh, even whatsoever things are such as the doing whereof may not well abide the light. Examine yourselves of these things, and condemn yourselves, that ye be not condemned of the Lord. If any of you be tainted with any of these things, purge out this old leaven, that ye may be a new lump; cleanse your vessels from these filthy dregs, I mean, yourselves from these pollutions of sin, that ye may be an holy Temple unto the Lord. True it is, God alone is light without any darkness, and there is no child of God whose light is not dimmed with some darkness. But this is no ground for thee, that therefore thou mayst wallow in wickedness and mayst delight thyself in the works of darkness. Thou if thou wilt be the child of God, thou must come as near unto God as thou canst: as he is light without darkness, so thou must strive thereunto. And therefore thou must strive to abandon all sin and wickedness, thou must be careful to walk honestly as in the day, thou must approve in thine heart, and in thy word, and in thy works, that which is pleasing to the Lord. And this if thou dost, whatsoever is wanting shall be imputed unto thee, and the light that is in Christ jesus shall be thine, and expel whatsoever darkness is in thee. Suffer therefore the same words of exhortation that the Apostle useth to the Ephesians, Eph. 4.17. Walk not henceforth as others do, in vanity of their mind, etc. And again with the same Apostle I say unto you, Rom. 13.12. The night is past, the day is at hand, let us therefore cast away the works of darkness, etc. Have light in yourselves, and communicate the light that is in you unto others: which is the second quality mentioned here by the Apostle. The second quality which I noted here in these lights, in the Philippians, is that they held forth the word of life unto others. How? Not so much in word, and talk, as that by the example of their life they gave plain proof that the word of life dwelled in them plenteously. Whence I noted another quality necessarily requisite in all the children of God, which is, that they have not only light in themselves, but they also communicate the same unto others. The children of God must not think it enough to keep themselves unspotted of the world, but they must by word, and deed, and example of life, help to pull others out of the fire. The Prophet describing the wicked man by certain fruits of the flesh, amongst other things saith he, When thou sawest a thief, Ps. 50.18. thou runnest with him, and hast been partaker with the adulterers. But the faithful servant of God must not only be no such man as will run with others unto mischief, but he must reprove the sins of unfaithfulness, either by word, or at least by example of life, that either by word, or by example of life he may reclaim the wicked from the wickedness of his ways. The Sun (ye know) keepeth not his light unto itself, but communicateth it to the benefit of all creatures under heaven. The Moon and the stars likewise, which have their light from the Sun, do the like. The like also must the sons of God do. That light which they have by their fellowship with Christ jesus the Sun of righteousness, whether it be the light of the knowledge of Gods will revealed in his word, or the light of the spirit of sanctification, all the light that is in them they must communicate to the benefit of their brethren, doing good unto all, and turning many unto righteousness. And albeit the Ministers of Christ, and dispensers of Gods holy mysteries, ought especially to be such lights as now we speak of, holding out the word of life unto others, and turning many unto righteousness, both by word, and by example of life; yet we see that also all the faithful children of God ought to be such lights, as having the word of life in them, show plainly that they have it, in that the fruit thereof breaketh forth in them, sometimes in word, and always in example of life, unto the benefit of their brethren. The word of life must be hid even in the hearts of all the sons of God, and it they must hold out in holiness of life, and good example unto their brethren. Yea, what so general? No exception of countrymen, of artificers, of simple women, of poor labourers? Must all be lights holding forth the word of life? This surely is rather for scholars, and Ministers, and learned men, whose employment is in that study, and who make that their profession. Belike than the Apostle was deceived: for by the Apostle it doth plainly appear, that all the sons of God should be lights holding forth the word of life: so that from the word of life hid in their hearts, as from the root, should spring all the fruits of that light which they should communicate unto the benefit of others. True it is, that as one star differeth from another in glory, so amongst the sons of God, some are more clear and bright shining lights than others, some better instructed and taught in the word of life than others: for some are ordained to teach, some to be taught; some by hearing only, some both by hearing and reading, grow up in the knowledge of the word of life. Yet still this is true, that in all the sons of God there should be some measure of the knowledge of the word of life whereof they should make show at least in holiness of their life, and integrity of their conversation, whereby they might draw others unto God. And as it should be, so it were to be wished it were. But so far are we from holding out the word of life in holiness of life unto others, that by our profaneness and wickedness a great many of us show plainly that the word of life is not in us. How ready we are every one of us to run with another unto mischief, to spend the time one with another in excess, and riot, and unthriftiness, to deceive, oppress, wrong, revile, and shame one another if we can, he seethe little that seethe not. Again, how slow we are to provoke one another to godliness and good works, to draw one another out of the snares of the devil, that we be not taken and holden therewith, to stir up one another unto peace, and love, and meekness, and temperance, and patience, and almsdeeds, and brotherly kindness, and other such like fruits of the spirit, who seethe not that seethe aught? And if these things be so, how can we think that the word of life is in us? Certainly where it is, it maketh the man of God so to abound in every good work, and so to hate every work of the flesh, so to shine in himself, and likewise to give light unto others, that it doth easily appear that God is in him indeed. Take heed therefore lest the light which seemeth to be in you be indeed darkness. Have light in yourselves, and communicate the light that is in you one with another. Hate the sins of unfaithfulness, and the works of darkness, both in yourselves, and in others. Provoke one another to godliness, and to good works, and hold forth the word of life in all holiness of life one unto another. Remember that ye are lights; walk therefore as children of the light. It is a title wherein the ministers of Christ jesus do worthily glory, that they are the lights of the world. Ye see that not they alone, but ye also are lights of the world, if ye be the faithful children of God. Strive herein to be as near unto thy God as thou canst, that so thy light may shine, that there be no darkness at all in thee: and make it a great part of thy study and delight by the light that is in thee to bring others out of darkness into light. And let this suffice to be spoken touching this honour given to the saints of God, that they are called lights, and touching the qualities required in these lights, namely that they have light in themselves, and that they communicate it unto others. The last thing which I note in these words is the glorious title given unto the word of God. The word of God, and the Gospel of jesus Christ ye see is here called the word of life. So likewise Peter calleth it when he saith unto Christ, Master, joh 6.68. to whom shall we go? Thou hast the words of eternal life. So likewise the Angel calleth it where having brought the Apostles out of prison, he saith unto them, Go your way, Act. 5.20. and stand in the Temple, and speak to the people all the words of this life. Now the reasons why the word of God and the Gospel of Christ jesus is called the word of life, are many: As first it is called the word of life, because by it we are begotten and borne again unto a new life, even a spiritual life in Christ jesus, as the Apostle Peter witnesseth, saying, 1 Pet. 1.23 Love one another with a pure heart fervently, being borne anew, not of mortal seed, but of immortal, by the word of God. Secondly, it is called the word of life, Rom. 1.16. 2 Cor. 2.16. because it is the power of God unto salvation unto all them that believe, and the savour of life unto life in them that are saved, as witnesseth the Apostle. Thirdly, it is so called, because therein Christ which is our life, and who is properly called the word of life, is preached and offered unto us, together with all the benefits of his blessed death and passion. Lastly it is so called, because it is the lantern unto our feet, and the light unto our steps, to direct us in the right way that leadeth to eternal life and salvation. Here must all other writings in the world whatsoever stand back. No word of life but this: nay indeed no word but this; for no man's writing whatsoever was ever called the word. Only the word of God that is the word, and that is the word of life. I meddle not now with those other glorious titles given to the word in holy Scriptures, as that it is called the word of God, the wholesome word of truth, the Gospel of salvation, etc. Even this, that it is called the word of life, may teach us how precious the ministery and preaching thereof aught to be unto us, even more precious than thousands of gold and silver, and as we desire to be saved in the day of Christ, so should we thirst after these most sweet waters of life. But what thirsting is there after them? They are brought unto us in conduits even unto our doors, and yet we will scarce step out of our doors to drink of them: nay we will sit in our doors, and in our houses, talking and sleeping, rather than we will come into the house of God, and drink of these waters. Every light excuse and every small business will serve to stay us from coming to hear the word read and preached. I told you even now of our slackness in coming, of our negligence in hearing, of our carelessness to meditate after we have heard of the holy word of life. If I should add unto that complaint another of profaning the Lords day, which should be wholly spent in hearing, and reading, and meditating of the holy word of life, of profaning it, I say, with dancing, and drinking, and playing at this or that game, or keeping this or that unprofitable and unnecessary observation and custom, should I justly be reproved? Yea but this ye do in the morning, or in the evening, not in service-time of day: Yea but this ye do on the Lord's day, which the Lord hath commanded to be kept holy, not only in service-time of day, but Remember (saith he) that thou keep holy the Sabbath day. He doth not limit it to this or that part of the day, but keep the day holy, by hearing, and reading, and meditating in the holy word of life. Yea but this is too precise, and straight, and savours too much of Puritanisme. Well, be it as it will, thou must either be a Puritan in observation of the commandment, or else thou bringest upon thyself judgement. O consider this, men and brethren, what it is that we call you unto. It is the word of life, by which you must be begotten unto eternal life, or else you cannot be saved, by the direction and guidance whereof you must enter into rest, or else you shall never find rest unto your souls. David when he could not be present in the assembly of God's people, to praise his God, & hear his word, because of his persecutors, he thought the sparrows and the swallows happy, that might nestle themselves in the house of God. Insomuch that he broke out, as Psal. 42.1.2.84.1.2.3.4 10. Our case is not as David's was: we may come. We should say therefore with David in another place, I was glad, etc. Yea we should call one unto another, and say as it is in Esay, Come and let us go up, etc. Psal. 122.1 Esa. 2.3. Col. 3.16. Scrutamini Scripturas, etc. joh. 5.39. Let the word of Christ dwell in you plenteously, etc. In a famine of bread ye need no exhortation to seek for bread to refresh and sustain your bodies. Your souls far more precious than your bodies; and your souls hunger-starved, and yet what care for your souls? The sickness is most dangerous when it is least felt. LECTURE XXXVIII. PHILIP. 2. verse 15, 16, 17, 18. That I may rejoice in the day of Christ that I have not run in vain, nor laboured in vain etc. THus far of the former reason, and of the uses thence to be made by us heretofore. Now followeth the latter reason drawn from the Apostle himself in these words, that I may reiojce in the day of Christ etc. That I may rejoice etc.] This is the Apostle his latter reason whereby he would enforce his former exhortations: and it is as if he had said; My beloved, I exhort you that you make an end of your own salvation with fear and trembling; and that ye do all things with your neighbours and brethren without murmuring and reasonings: and these things I would have you to do as for your own sakes, that ye may be blameless and pure &c. so for my sake also, that I may rejoice etc. Yea, and if ye mark it, even in these words he would have them to do as he hath exhorted them both for his sake, and for their sakes also. For he would have them to walk before God in all obedience with fear and trembling, and with their neighbour in all love without murmuring etc. why? that he may rejoice: that's for his own sake. But wherein doth he desire to rejoice? Even in their salvation, that he hath not run in vain, nor laboured in vain amongst them, but that by his ministery and Apostleship they are gained unto Christ; That I may rejoice in the day of Christ etc. By the day of Christ the Apostle meaneth that day when God shall judge the secrets of all men by jesus Christ; that day of Christ his second coming unto judgement, when it shall be rendered unto every man according to that he hath done in his flesh be it good or evil; as also in many other places of the new Testament. This day is called sometimes the day of God's wrath, sometimes the day of his appearing, sometimes the day of judgement, sometimes the great day, sometimes that day, sometimes the day of the Lord, sometimes the day of our Lord jesus Christ, sometimes the day of Christ. Now that day of Christ his second coming unto judgement is therefore called the day of Christ, because in that day God shall give all judgement unto him, and he shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God, and all shall appear before his judgement seat, and he shall separate the sheep from the goats, and set the sheep on his right hand, and the goats on the left, and shall say to the one, Come ye blessed of my Father; and to the other, Depart from me ye cursed. Now the Apostle would have the Philippians so to walk both before God and men, that in this day of Christ when he shall give to every man according as his work shall be, he may rejoice: wherein? that he hath not run in vain etc., i that by his labours he hath gained them unto Christ. The manner of speech which the Apostle useth, seemeth to be borrowed from them that run in a race, wherein though many run, and labour hard toward the mark, yet one alone receiveth the price, and the rest run in vain, and labour in vain, because they obtain not the pr●ce or the thing which they run for. So the Apostle maketh his account that in respect of them he should be like unto those that run in vain and labour in vain, if having laboured to gain them unto Christ, they should not walk worthy of Christ. This therefore in this place is the sum of the Apostle his desire, that the Philippians would so walk worthy of Christ both before God, and with their brethren, that in the day of Christ, when his labours in the Lord should not be in vain he might rejoice that he had not spent his strength amongst them in vain, but by his preaching of Christ jesus unto them had gained them unto Christ, who should then give both unto him and them the crown of salvation for their glory. This is the sum, and the sense likewise of that which the Apostle speaketh in this place. Now let us see what use we may make hereof for ourselves. Here then 1. I note that the salvation of God's people is the joy & crown of the faithful Minister of Christ in the day of Christ. This shall be his glory in that day with his Christ, whose Minister he is, that he hath gained many unto Christ. And therefore this our Apostle in another place calleth the Philippians his joy & his crown; Phil. 4.1. whereby he signifieth both the present joy & comfort which he taketh in them, and the sure hope which he hath that they shall be his joy and his crown in the day of the Lord. To the like purpose he writeth to the Thessalonians, 1 Thes. 2.19 saying, what is our hope, or joy, or crown of rejoicing? are not even you in the presence of our Lord jesus Christ at his coming? 20. Yes ye are our glory & joy: when? not only now present, but in the presence of our Lord jesus Christ at his coming. As plain to this purpose is that in the last of Daniel, Dan. 12.3. where he saith, that they that turn many unto righteousness shall shine as the stars for ever and ever; which no doubt is principally meant of the Ministers of Christ jesus. And if it shall be said in that day unto every good and faithful servant, Mat. 25.21. It is well done good servant and faithful, enter into thy master's joy; how much more shall it be said so unto the faithful Minister of Christ jesus? What greater encouragements can there be unto the Ministers of Christ jesus to make them faithful and painful in their places, to make them labour with all alacrity and cheerfulness to gain many unto Christ, to turn many unto righteousness? O but there are many discouragements: For who more contemned, who more disdained, who more hated, who more disgraced than the Ministers of Christ jesus? True it is, and it is the shame of our times, that they are counted of many as the very of-scouring of the world; and the more faithful that they are the more they are hated, and oftentimes the more persecuted. If we sow cushions under all armholes; if we speak smoothing and fawning words; if we cry peace, peace, all is well; if we meddle not with the sins of the people, but only teach a truth in a generality, happily we shall please, or not displease, but live in rest and quiet. But if we lift up our voices like trumpets, and tell the house of jacob their sins, and the house of Israel their transgrassions; if we search, and cut up, and lance the sores of our people; if we sharply reprove such & such sins whereof their own consciences condemn them to be guilty, than they begin to hate us, to disgrace us, to persecute us, to traduce us as cursed Cham's, as seditious fellows, & troublers of the State, and to speak all manner of evil sayings against us. Herod, ye know, when he heard john did many things, Mar. 6.20. Mat. 14.10 and heard him gladly. But after that john had reproved him for his incest he quickly lost his head. The jews likewise heard Steven a great while answering for himself: But when he began to come somewhat near unto them, and to touch them to the quick, when he came upon them with, Act. 7.51.54.55. Ye stiffnecked and of uncircumcised hearts and ears, ye have always resisted the Holy Ghost etc. then it is said, that their hearts braced for anger, and that they gnashed at him with their teeth, and quickly after stoned him to death. I say not that it fareth so at this day. For sin, God be thanked, may be boldly rebuked without fear of such danger. But this we find true by experience, that whose sore we touch his hatred most commonly we purchase, and if we be but suspected in our reproofs of sin to note such and such men, we shall not want whatsoever they can say or do against us. Thus render they unto us hatred for our good will, and when we strike at the root of any sin, and wound only that we may heal; they tell us we only utter our choler or malice, and that we might well enough find ourselves other matter then to note them in our Sermons. But this, as I said, is the shame of our times, that the more faithful and painful they are the worse commonly they are entreated. But herein we comfort ourselves that our conscience beareth us witness in what singleness of heart as before the Lord we do the work of our ministery, and that howsoever now through their disgraces, and reproaches, and contempts, and hatreds, and persecutions our rejoicing be diminished; yet our rejoicing in the day of Christ shall no man take from us, but then they that have believed, and they that have been converted from going astray out of the right way by our ministery, shall be unto us the crown of our rejoicing. Then for that we have laid out our talon to the best advantage we could, we shall hear that voice, It is well done good servant and faithful, and then those that hated us without cause, and disgraced us without our desert, shall not dare to hold up their heads against us, but shall be confounded in that day. In the mean time, if when we have sown the seed of God's word many sharp showers do follow, and many black tempests overtake one another, yet must we with the husbandman patiently expect the time of harvest; we must in patience possess our souls until the day of Christ, and then we shall rejoice in the presence of our Lord jesus Christ at his coming, when we and they whom we have gained unto Christ shall meet him in the clouds, that we may be ever with the Lord. For they whom we have gained unto Christ shall be the crown of our rejoicing in that day. Yea but what if when we have laboured either we see no fruits of our labours in them that hear us, or that fruit which seemed to shoot forth in the blade do afterwards fall away and whither, 2 Tim. 1.15 as the Apostle complaineth that they of Asia were turned from him, doth the glory of the Minister in that day depend upon the salvation of them that hear him? Doth he run in vain, and labour in vain, if he gain not them unto Christ? Certainly of this I am persuaded that the more souls they gain unto Christ, the more glorious shall be their crown of rejoicing. And therefore the Apostles glory, no doubt shall be exceeding glorious, by whose labours so many Churches were planted, so many souls were brought unto the faith. Yet his glory in that day doth not wholly depend upon the salvation of them that hear him. The using of his talon faithfully shall be accounted unto him as gaining with it. Neither is his running and his labouring in vain in respect of himself, but only in respect of them whose hearts the Lord doth not open that they should hear, and believe, and be saved: as it is plain out of Esay, where Christ in his members thus complaineth, I have laboured in vain, I have spent my strength in vain, Esay 49.4. and for nothing: but my judgement is with the Lord, & my work with my God: though Israel be not gathered, 5. yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. By which words it is out of all doubt cleared, that howsoever the Ministers labour be often in vain, howsoever his strength be often spent in vain in respect of them that hear him, because thereby their hearts are not mollified, and they brought unto the obedience of the faith, yet for themselves their judgement is with the Lord, and their work with their God. Though they that hear them be of such uncircumcised hearts and ears that they cannot be gained unto Christ, yet shall they be glorious in the eyes of the Lord, and their God shall be their strength. To the like purpose is that in Ezechiel, where the Lord instructing the Minister, and watchman of the house of Israel in his duty, he saith, EZec. 3.17.19.21 Son of man I have made thee a watchman etc. if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity, but thou hast delivered thy soul etc. What is then the Ministers duty? To warn the wicked: and his duty is to turn from the wickedness of his ways. If the Minister warn, his labour is not in vain in the Lord, he delivereth his own soul: but if the wicked being warned turn not from the wickedness of his ways, he dieth in his iniquity; so that his Minister in respect of him hath run in vain, and laboured in vain, because he hath not reclaimed him from the wickedness of his ways. Here then is a notable advertisement for them that are hearers of the word, to take heed that their watchman which is set over them spend not his strength in vain, and for nothing amongst them. The Minister, ye hear, he runs, he labours, he sweats, he is still playing his prizes, still trying his masteries, still ploughing up the fallow ground of your hearts, in every season, yea in season and out of season sowing the immortal seed of the word, always on his watch tower in cold and in heat, giving warning of every enemy which he doth descry. Happily ye have another conceit of the Ministers labour, at least many have, that it is no such continual labour, that there is no such care or pains therein as is pretended. Well whatsoever account ye make of the labour, therein he spends his strength, and oftentimes his blood. It is for you to look unto it that he spend not his strength in vain. If he teach you the ways of the Lord, and ye receive not instruction, if he reprove such sins as break out amongst you, and ye hate to be reform, if he call to fasting, weeping, and mourning, and ye fall to eating, drinking, and dancing; if he exhort you to study to be blameless, and pure, and the sons of God in the midst of a naughty and crooked nation, and to shine amongst them as lights, holding forth the word of life, and ye give your members servants to uncleanness, and to iniquity, to commit iniquity; in a word, if he out of the word either teach, or improve, or correct, or instruct in righteousness, & ye refuse to hearken to the voice of the charmer charm he never so wisely, what else doth he in respect of you but run in vain, and labour in vain? And if he spend his strength in vain amongst you, his work is with his God; but your blood is upon your own head, ye die in your sins, but his soul is delivered. The minister his desire is to rejoice in the day of Christ, but wherein? in your salvation. If in that day he shall not rejoice in your salvation, what do ye think will be your portion? His desire is not to run in vain, nor to labour in vain: but it is in respect of you, that he may gain you unto Christ. For he knoweth that his labour is not in vain in the Lord. Harken therefore and obey, and harden not your hearts as in the provocation, and as in the day of tentation in the wilderness. If thou harken, thou shalt be the crown of his rejoicing, and the crown of his rejoicing is in thy salvation. And in any case take heed that thou judge not amiss of him that is set over thee in the Lord, to admonish thee of thy w●●es. For whatsoever it is wherein he either teacheth, or improveth, or correcteth, or instructeth thee it is that he may rejoice in the day of Christ, that he hath not run in vain, nor laboured in vain. And this much of this later reason to enforce the former exhortations. Yea and though I be offered etc.] The Apostle as ye have heard urged the Philippians that they would walk in all obedience with God, and in all meekness with their brethren, even the rather for his sake that he might rejoice over them in the day of Christ. Now the better to enforce this reason drawn from himself, in these words he assureth them that such is his longing after their salvation, that if by his death they might be confirmed and strengthened in the faith, he would most willingly and joyfully give his life for them, and if he shall do so, he would not have them to be sorry, but to be glad and rejoice thereat. The manner of speech here used is drawn from the sacrifices of the old law, wherein the Priests were commanded after their coming into the land of Canaan, Num. 15 7 always to pour out a drink offering upon the sacrifice that was offered. The Apostle therefore alluding hereunto saith, that if his soul should now be poured out as a drink offering upon that spiritual sacrifice of their faith, which by his ministry and Apostleship they had embraced for their farther confirmation and strengthening therein, he would be glad, and rejoice with them for that their faith by his death were strengthened. Here than we may observe how zealous the Pastor ought to be of the salvation of his flock, he ought with Saint Paul in this place to be willing to give up his life for them. Joh. 10.11. The good shepherd, saith our Saviour, giveth his life for his sheep. Christ himself was indeed this good shepherd here spoken of, who when we were yet sinners died for us. But herein likewise he set before us a pattern, how we should approve ourselves to be good shepherds. Nothing should be so dear unto us as the good of them over whom the Lord made us overseers, persecution and banishment, stripes and imprisonments, yea the loss of life itself must rather be endured then their salvation be neglected. What then? are we simply to give up our lives for our flocks: What if they be such as will be glad thereat, and rather than fail will themselves persecute us, yea and take our lives from us? Such sheep indeed there are as persecute their shepherd, and desire if they can to make him weary of his life. But this is that which now from our Apostle we teach, that if our death may be for the enlarging of Christ his kingdom, and for the confirmation and increase of their faith unto whom we have preached the Gospel, than we are not to love our lives unto the death. What then? because our death may be for the confirmation of their faith, are we to offer ourselves unto death? Nay we may not seek death, nor willingly run ourselves into danger. But if the will of the Lord be such that by our blood we seal that testimony which we have given to Christ jesus, and so confirm our brethren in the things that they have heard and learned by our ministry, we are not to shrink at it, but willingly to embrace it. Yea but the cup of death is bitter, how then can we be glad and rejoice in it. True, happily we should not greatly rejoice in that violent and untimely death being considered in itself. But knowing that our blood is the seed of the Church, and that by our death and persecution many are made more bold to profess the Gospel of Christ jesus, we should be glad and rejoice in the fruit that we know comes to the Church by our death and persecution. And thus our Saviour by precept hath taught us to do saying, Mat. 5.11.12. Act. 5.41. Blessed are ye when men revile you, and persecute you etc. rejoice and be glad, for great is your reward in heaven. Thus the Apostles likewise have taught us by example, who when they had been cast in prison, and afterwards beaten, departed rejoicing that they were counted worthy to suffer rebuke for Christ his name. As they by precept and example have taught us, so ought we to rejoice in tribulations and persecutions, & to be glad though we be offered up upon the sacrifice of their faith who by our ministery have believed. Should then the salvation of your souls, and the confirmation of your faith be so dear unto us, even dearer than our own lives? How ought ye then to be affected towards us, and our ministery? It was a notable testimony that the Apostle gave unto the Galathians, Gal. 4.15. wherein he bore them record that if it had been possible they would have plucked out their own eyes, and have given them to him. Nothing more dear than their eyes, and yet so near had their souls been knit unto him in reverence and love for the gospels sake, that they would have given him their very eyes to have done him good. Shall I say that ye ought to be thus affected towards us? I say not so: but I say that ye ought so to think of us, as of the ministers of Christ, and disposers of the secrets of God. Ye ought to think of us as of the Ambassadors for Christ, and that we pray you in Christ's stead, as though God did beseech you through us. In a word, if we ought to lay down our lives for our sheep, our sheep ought to hear our voice. And certainly if we were so lively and Christianly touched with a feeling of the sweetness of the word of life as we should be, if the powerfulness thereof had so seasoned and seized upon our souls as it ought, than would we hear his voice, and obey him, and follow him, we would reverence and regard him for the truth's sake which he preacheth. It is said of Lydia, that when she had heard Paul preach, and the Lord had so opened her heart that she believed the things that Paul spoke, she was so desirous that Paul and those that were with him should come into her house, and abide a while with her, that she never left them till she had constrained them; Act. 16.15. If ye have judged me to be faithful to the Lord saith she, come into mine house, and abide there, and she constrained us saith Luke. It seems beside other purposes which she had, that she thought her house would be the better if she might get them into it. Not many Lydiaes. I wish we might have such hearers, as Peter had, that when they had heard us would be pricked in their hearts, and say unto us, men and brethren what shall we do? Act. 2.37. such as would be so careful to hear what we speak that they would lay the same up in their hearts, and digest it in their souls. Our desire is as I said ere while, that our labour in the word may not be unto you in vain, but that by our ministry we may offer you up as living sacrifices, holy, and acceptable unto God. If we ought not to spare our lives unto the death for you, ye ought so to hear the word of us that ye grow up in faith, and love, and every good work. If we ought to pour out our blood for an offering for you, for the confirming of your faith, ye ought first by faith through our ministry to be made a spiritual sacrifice unto God, that so our souls may be poured out as a drink offering upon the sacrifice of your faith. For both these are implied here in our Apostle. We hear what Pastor and people should do: and we see in daily experience what they do, even both so little answerably unto that they should do, that it may be as truly now said, as it was in the Prophet's time, like Pastor, like people. But I will not now stand farther to open and cut up these soars. Consider only in a 〈…〉 me, I beseech you, a reason which me ●hinkes may be gathered from these words for the stirring up of both Pastor and people unto that they should do. If ye mark it, both the obedience of their faith which are gained unto Christ by the ministery of the word, and likewise the martyrdom and death of those that give their lives for their sheep, are by a borrowed speech called sacrifices and offerings. Though I be offered, there the Apostle his death is called an offering: upon the sacrifice and service of your faith, their faith, whereunto by his service and ministry they had obeyed, is called a sacrifice. Now what sacrifices be these? These be the sacrifices of the new Testament: these be lively sacrifices and holy, and acceptable unto God: and these together with the sacrifice of praise, and of the works of love are the only sacrifices which now Christians are to offer unto their God. An end of all other sacrifices was then when Christ cried upon the cross, it is finished. These only remain, and these are our reasonable serving of God. How should not this stir up both Pastor and people to do that they should? In the Pastor his burning zeal to give his life for his people, in the people their obedience of faith by the ministry of their Pastors, are their holy and Christian sacrifices, and their reasonable serving of God. And these sacrifices are now no less to be offered by us in the new Testament, than were those sacrifices of beasts and other like things to be offered in the old Testament, and surely are far more acceptable unto God then were they. But I promised only to speak of this in a word. Now a word likewise of that that followeth. For the same cause etc.] In these words the Apostle armeth them against sorrow if he should be offered up upon the sacrifice of their faith. As he would be glad and rejoice with them if their faith should be confirmed by his death, so he would have them likewise to be glad and rejoice with him if he by his blood should seal the testimony of their faith. What then? must we be glad and rejoice when our best Pastors and teachers are taken from us? Did not the Church well, when Steven was stoned to death, Act. 8.2. to make great lamentation for him? Yes no doubt they did well: and whensoever the Church is deprived of any worthy member, especially of any worthy Pastor and Teacher, there is just cause of great sorrow. And the Apostle alloweth a moderation in lamenting for the dead, so that we sorrow not as they that have no hope. 1 Thes. 4.13. And it was a part of jehoiakim's plague that he should be buried like an Ass, and none to make lamentation for him. The meaning than is not, that we should rejoice and be glad, and not mourn simply at the death of our best Pastors and Teachers, but that we should be glad and rejoice at the fruit which comes to the Church by their death, if they suffer martyrdom for the confirmation of the brethren's faith. For seeing their constancy and their cheerfulness to seal that truth with their blood which they taught and preached, this should both make us rejoice that God giveth such strength unto his Saints, and likewise confirm us in the faith of jesus Christ, and further animate us patiently to endure whatsoever tribulations for Christ his sake. The Apostle himself would not, no doubt, rejoice simply in his suffering and death, but in that only thereby God should be glorified, and Gods children strengthened. So we are to rejoice not simply that our Pastors and Teachers are taken by the hands of Tyrants, and racked, and martyred, but in that God vouchsafeth thus to conform them to the image of his son, and to make their blood the seed of the Church, so that thereby both the faith of them that are already in the Church is confirmed, and others likewise are brought unto the faith. Here only we are to look to this caveat, that we do not judge of a martyr only by his suffering, but further by the cause of his suffering. For not the suffering, but the cause of his suffering makes him a Martyr. If he suffer death for the testimony of Christ jesus his death is well called a martyrdom. And in his death we are so to rejoice as already ye have heard. Thus far of the reasons enforcing obedience to those exhortations which the Apostle inferreth upon the example of Christ his humility and obedience, which the Apostle laid as a most strong and sure ground of his exhortation unto humbleness and lowliness of mind. LECTURE XXXIX. PHILIP. 2. Verse 19.20. And I trust in the Lord jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state etc. AND I hope in the Lord jesus] In this latter part of this Chapter the Apostle his desire is to comfort the Philippians, and indeed to confirm them that they should not be troubled though they lived in the midst of a naughty and crooked nation, as it appeareth they did ex vers. 15. but that they should grow forward from grace unto grace that when he should hear of them, he might hear of them to his comfort. To comfort them therefore he 1. promiseth to send Timothy unto them, a man whom themselves knew to be a faithful minister of Christ jesus, and to love them sincerely. 2. He putteth them in hope of his own coming shortly after unto them. 3. He telleth them that now he sendeth their faithful minister Epaphroditus unto them, and the causes why. By all which things as the Philippians were justly to be comforted, so were they so many caveats to warn them that neither Timothy, nor he, nor Epaphroditus might find any cause of grief, or discomfort amongst them when they should come unto them. In his promise to send Timothy unto them, I note, 1. his promise to send him; 2. the reason why he sent him rather than any other. In his promise 1. I note the holy limitation thereof. 2. The promise. 3. The end of sending him. Touching the 1. Paul doth not absolutely promise to send Timothy unto them, but, saith he, I hope in the Lord jesus etc. It is to be understood that at this time when the Apostle wrote these things, he was in prison at Rome, where Timothy ministered unto him, and served him in such things as he needed. Now it seems he was in hope shortly to be delivered out of prison, and then his certain resolution was first to send Timothy unto them, and then shortly after himself to come unto them. But how the Lord would dispose of these things he knew not. Only he knew that the heart of Nero who had cast him in prison was in the hand of the Lord jesus to dispose of as seemed best to his godly wisdom, and so he loved them that he hoped the Lord jesus would deliver him out of prison, and bring him unto them. Because therefore he knew not certainly how it would please the Lord to dispose of these things, he doth not absolutely promise to send Timothy unto them, but inasmuch as his love to them made him to hope the best, he saith, I hope in the Lord jesus etc. The lesson which hence we have to learn is this, in all things whatsoever we purpose to do still to depend upon the will and pleasure of the Lord jesus; not resolutely to set down this or that will I do, but with these or the like conditions and limitations, I hope in the Lord jesus to do it, if God will I will do it etc. For as in God alone we live, and move, and have our being, so he alone directeth all our ways, and ordereth all our counsels as seemeth best unto his godly wisdom. We may purpose, and we may intend such and such things as come into our heads, or our occasions lead us unto, but neither lies it in us to bring the things to pass, neither do we know what shall be the event of such things as we purpose. It is God that by his special providence doth direct the event of whatsoever we purpose even as it best pleaseth him. This is plain by divers places of scripture which might be alleged to this purpose. The heart of man purposeth his way, Pro. 16.9. saith Solomon but the Lord directeth his steps. His steps. What is that? even all men's actions & whatsoever he taketh in hand are governed by God, and directed as seemeth best unto him. Again, it is an other proverb of Solomon; Pro. 20.24. The steps of man are ruled by the Lord, how can a man than understand his own way: the meaning is that whatsoever a man doth it is wholly and only guided and ruled by God his almighty power and providence, so that he cannot possibly understand certainly the issues of his own thoughts and purposes. And therefore the Prophet jeremy thus confesseth unto the Lord and saith, O Lord I know that the way of man is not in himself, Jer. 10 23. neither is it in man to walk and direct his steps. Which the Prophet spoke upon occasion of Nebuchadnezzars turning his power to go against jerusalem because of zedekia's rebellion; when at his first setting forth from home he had purposed to have made war against the Moabites and Ammonites. Such is the power of the Lord to turn the purposes and devices of man's heart which way it seemeth best unto him, so that whatsoever his purpose be, yet can he not tell what shall be the issue thereof. Nay if we look a little farther into the matter we shall find, that howsoever it seemeth unto man that it is in himself to purpose and devise what himself listeth, yet can he not devise or purpose any thing that is good, unless God by his grace preventing him put them in his heart; according to that it is said, It is God which worketh in us both the will, and the deed, even of his good pleasure. And therefore that place mentioned before, The heart of man purposeth his way; and that in the beginning of the same chapter, The preparations of the heart are in man etc., they are to be understood only by way of concession, as if Solomon had thus said; Be it that man hath innumerable thoughts in his heart, be it that in his head he devise this and that, as if it were in himself to purpose and devise what he would, which is not, yet the answer of the tongue is of the Lord, saith Solomon. The meaning of the whole indeed is this, that both the thoughts of man's heart, and the words of man's mouth are wholly guided and governed by the Lord. Not only then the success and event of whatsoever we purpose, but both the purposes of our hearts, by grace preventing us, and likewise the issues thereof by grace following us are wholly governed of the Lord. He in his special providence ordereth and disposeth all things as seemeth best unto him. We are therefore to learn wholly to depend upon him in whose hand are our hearts and all our ways; and whatsoever it be that we purpose to do, we are not resolutely to set down this or that will I do, as if our own ways were in our own hands, but still with submission unto the Lord, I hope in the Lord jesus, and, if the Lord will. It was the Apostle james his complaint, that men too much presuming of themselves would set down and say, jam. 4.13. We will go to day or to morrow into such a City, or such a City, we will continue there so long and so long, we will buy and sell such and such wares, and we will make such and such gain. And I wish it might not justly be complained of at this day, that we do too too resolutely break out into such speeches as these mentioned by the Apostle, and other such like. Well, that which the Apostle laid down for a rule unto them, ought also to be a rule unto us: we ought to say in all such cases, if the Lord will we will do this or that: or as our Apostle saith in this place, I hope in the Lord jesus to do this or that. This form of speech best beseemeth Christians, and using this form of speech we show plainly whatsoever it is we go about, or purpose to do, that we depend wholly upon the Lord his pleasure for the success and issue thereof, and acknowledge that only what he will shall be done therein. Howbeit I do not urge this form of speech as so precisely necessary that I put any religion therein, or condemn the omitting thereof as profane and wicked. For I know that many godly men who gladly acknowledge that truth which I have taught, and likewise that many of the saints and servants of God even in the holy scriptures have not used this form of speech always upon such occasions. Yet could I wish, and would exhort even all the children of God upon all such occasions even precisely to observe this form of speech: and that with such reverence and holy fear, as that thereby they would plainly show that indeed they do not forget themselves, but know that it is the Lord that ordereth them and all their ways even as it best pleaseth him, and what success he giveth to their purposes that they shall have, whether it be to prosper them, or to overthrow them. I add this of observing this form of speech with reverence and holy fear, because it so falleth out, I know not how, that oftentimes we use good forms of speech, when as notwithstanding our thoughts are little set, at least not so reverently as they ought, upon that we say. For example, what more common than when we have sworn to say, God forgive me that I swear; when we have done such an evil thing, to say, God I cry thee mercy what meant I to do that; and in this that we now speak of, when we mean to do such a thing to say, I'll do it, and God will. Speeches commonly used, and oftentimes, I doubt not, very well used; but oftentimes in such an idle and only customary manner that therein we greatly offend, because thinking not what we speak, we speak not with that reverence we ought to speak. And indeed it is a plain breach of the third commandment, wherein we are forbidden to take the name of the Lord in vain: for so often is this holy name taken in vain, as it is used without great reverence and fear. To conclude this point therefore, let us learn in all things whatsoever we do, or purpose to do, still to depend upon the will and pleasure of the Lord; let us by the very form of speech which we use show that we do so, saying with our Apostle, I hope in the Lord jesus to do such a thing; or with james, If God will and give leave I will do such a thing; and these words let us use with all reverence and holy fear, as speaking from our heart that which proceedeth out of our lips. Thus much of the limitation of the promise. The promise followeth. To send Timotheus shortly unto you] This was the Apostle his promise to send Timothy unto them. Who Timotheus was appeareth out of Act. 16.1. His mother a Jewess, his father a Grecian, a man famously known and much renowned by reason of those two Epistles which Paul wrote unto him; whom Paul sometimes calleth his companion, sometimes a minister of God, sometimes his brother and fellow-helper in the Gospel of Christ, sometimes his beloved son, sometimes his natural son in the faith. The Apostle therefore knowing that the Philippians lived in the midst of a naughty and crooked nation, and being advertised by Epaphroditus their Minister that they were troubled with certain false Apostles which gloried in their Circumcision, promiseth for their comfort to send Timothy unto them. And this commendeth unto us the godly care that ought to be in the Minister of jesus Christ toward his people to comfort them in all their distresses. The same care that Paul had to comfort them by sending a faithful Minister unto them, the same aught now the Minister of Christ to have to comfort his people by the ministery of the word. We are not now to send others: we have now our standings appointed unto us, and therein we are to labour to be such comfort unto our people by the ministery of the word, as Paul purposed that Timothy should be unto them. Yet how it falls out I know not, but so it is, though we be neither Apostles, but tied unto our several charges, nor lie in prison that we cannot come ourselves, but live at ease in other places following our own pleasures, yet will we, as Paul here did unto them, send unto our people, not Timotheus, but such as are not at all able to minister a word in due season. But I only touch this, this place of scripture as me thinks, urging me thereunto, the enlarging of the point being more fit for other places then this. The end wherefore he sent Timothy unto them was, as here he saith, that he might be comforted when he knew their estate. In that he saith, that I also may be of good comfort, this doth plainly show that which I noted before in the promise, that the Apostle meant to send Timothy unto them that they might be comforted by his ministery. For so he saith, I trust etc. to send etc. that I also may be of good comfort, i that as you shall be comforted by his coming to you and his ministery among you, so I likewise may be comforted when at his returning from you he shall tell me your state, that you stand in the faith, and in the fellowship which ye have with other Churches in the Gospel of Christ jesus. Here than we may observe a note of true Christianity, and sincere love, which is to be so mutually careful one for an other that we rejoice one in another's good, and that we be sorry one at another's misery. A thing whereunto if either precept, or example, or nature may stir us up we cannot want encitements thereunto. Ro. 12.15. Rejoice (saith the Apostle) with them that rejoice, and weep with them that weep. Where (ye see) the Apostle his rule and precept is, that we be so mutually affectioned one unto another, that the joy of one may be the joy of another, and the grief of one may be the grief of another, being so knit together with the bond of Christianity that both we rejoice, and likewise weep together. Now see the practice of this rule in the Apostle himself: For as touching rejoicing, doth he not in the beginning of all his Epistles almost testify his comfort and rejoicing in all those Churches for that they continued in the faith, and rejoiced in the Gospel of Christ? How often doth he begin his Epistle with this and the like saying, I thank my God always on your behalf for the grace of God which is given you in Christ jesus & c? All his Epistles to the Churches, save that to the Galatians have this or the like beginning. Whereby he signifieth his rejoicing in their joy in the Holy Ghost. Likewise touching weeping and sorrowing at the griefs of others, he saith, Who is weak, 2 Cor. 11.29. and I am not weak; who is offended, and I burn not? As if he should have said, such is my care of all the Churches, and so is my soul knit unto them, that the things that happen unto them I count to happen unto myself; so that as their joy is my joy, so their weakness is my weakness, their scandal is my scandal, and their grief is my grief. What should I bring other examples to this purpose? Doth not even nature teach this mutual care one of another, and this mutual affection one towards another? In the members of our body, 1 Cor. 12.26. if one member suffer, do not all the members suffer with it, and if one member be had in honour, do not all the members rejoice with it? Let but the toe be pricked, head and hands, and all bow down to it to help it, and are grieved with it. Let the hungry belly be satisfied, all the rest of the members are refreshed and cheered therewithal. And as it is in the members of the natural body, so should it be in the members of the mystical body. All we (my brethren) are baptised by one spirit into one body. We are all members of Christ jesus, and every one another's members, if we be indeed the sons of God. We should therefore be so affectioned one towards another, as both the precept of the Apostle, and the example of the Apostle, both here, and often else where, and as nature itself doth teach us. We should be so mutually careful one of another, that we should be comforted one in another's comfort, and grieved one in another's grief. Our joy should be the joy one of another, our sorrow should be the sorrow one of another, and our affections should be mutual one towards another. But look generally into the Church, do we take comfort in the state of such Churches as we ought to be comforted in? and again are we grieved for the state of other Churches which we ought to be grieved for? Nay I fear me that the state of such Churches as should comfort us doth grieve us, and that we are not grieved for the state of other Churches which should grieve us. Look particularly into ourselves, is it a comfort unto us when we know of the good state one of another; and is it a grief unto us when we hear of the decayed state one of another? Nay commonly we repine when we see the state of others better than our own either in wealth, or in honour, or in favour, or the like: and commonly we are glad when we see another, especially if he be of the same trade and profession with us, go down the wind, as we say. We joy not one in the joy of another, we grieve not one in the grief of another: but contrariwise we rather joy one in the grief of another, and grieve one in the joy of another. Well, such rejoicing, and such grieving are not good. Let us, even so many as fear God, be otherwise affected one towards another. Let us take comfort in the good one of another, in the growing up in wealth, in honour, in favour, in knowledge, in wisdom, and in every good grace of the spirit one of another; and let us be grieved in the misery, in the penury, in the trouble, in the sorrow, in the ignorance, in the badness one of another. And if we shall do this, so many precepts of love and charity shall not be needful for us, but by the fruits of an unfeigned love we shall show ourselves to be Christians indeed: for this is an undoubted note of true Christianity, and of sincere love so mutually to be careful one for another, that we rejoice one in another's good, and be sorry one at another's grief or misery. Now followeth the reason why he sent him. For I have no man like minded etc.] This is the reason why he rather sendeth Timothy then any of the rest that were with him, because of all that were with him none were like minded in general to do their duty in their ministery, and none which in particular would so faithfully and sincerely care for their matters, and for the good of their Church as would he. A great commendation of Timothy which was sent, great love in the Apostle to send such a man unto them, and very behoveful for them to receive such a man sent in such love with all gladness, and to make much of such: all points very well worthy a large discourse; but I can only point at them. The commendation of Timothy a very fit pattern of a man meet to be commended to the work of the ministery, and to be placed over a Congregation, to serve in the Tabernacle. He should be such a one as in general hath a prompt and ready mind to do the work of the Lord, to labour in the Lord his vineyard, to do the work of an Evangelist, and of a Minister; and such a one as in particular hath an earnest desire to procure their good unto whom he is sent, and will faithfully and diligently labour to present them over whom he is set pure and unblamable before God. For first his very office, which is to preach the Gospel of Christ jesus, should work in him a love and cheerful mind to teach the Lord his will, and to preach the Gospel of Christ jesus. Otherwise he is not meet to be commended to the work of the ministery; or at least not so meet as those that have a prompt mind to do the work of the Lord. And again, his love of that people unto which he is sent should make him faithfully to labour to gain them unto Christ, that they may be his crown and his joy in that day. Otherwise he is not meet to be set over that people, or at least not so meet as they that would faithfully labour to that purpose. Again, the Apostle his care to send such a man unto them, may be a good pattern to Bishops and Patrons of Benefices, what manner of men to commend unto the work of the ministery, and to commit the charge of souls unto. In the like care and love of God's people, they should commend such men to this work, and this charge, as we have already spoken of, men willing to do the work of the Lord, and which will faithfully care for their matters over whom they are set. Otherwise to say the least, they show themselves not to have that care and love of God's people which the Apostle had of these Philippians: whereas their care should be the greater, because they commend unto a continual charge, and Paul only sent Timothy to continue for a season with the Philippians. But the speaking of these things in this place is to little purpose; therefore I briefly pass them over. The third thing which I observed in these words, was, how behoveful it was for the Philippians to receive such a man, sent in such love, with all gladness, and to make of such: for therefore (no doubt) did the Apostle the rather commend him so as hath been said, that so the rather they might receive him, and embrace his doctrine the more gladly, and be the more careful that he might not mislike any thing amongst them when he should come amongst them. And this may teach you in what reverence you ought to have such men when they are set over you in the Lord, even for the words sake which they preach unto you. They faithfully care for your matters, not for your worldly matters, either in respect of you, or of themselves; for they seek not yours, but you: but they faithfully care for your spiritual matters, even for the salvation of your souls; in Christ his stead they beseech you, and exhort you unto the things that belong unto your peace; they teach, they improve, they correct, they instruct you, and all is, that your souls may be saved in the day of Christ. Now they lead you forth besides the waters of comfort, now they bring you to feed in green pastures, now they call you back when ye are wandering out of the way, now they lead you on along in the way, now they wound and break the hairy scalp of him that goeth on in his wickedness, now they heal the bruised and afflicted soul, groaning under the weight and burden of his sin. These are such of your matters as they care for, and these they faithfully care for, if they be faithful Ministers of Christ jesus. In what regard do ye think ye ought then to have them even for their works sake? Obey them that have the oversight of you, Heb. 13.17 saith the Apostle, and submit yourselves unto them, for they watch for your souls, as they that must give accounts, that they may do it with joy, and not with grief. And in another place: We beseech you, 1 Th. 5.12. saith the Apostle, that ye know them which labour amongst you, and are over you in the Lord, and admonish you, that ye have them in singular love for their works sake. By both which places ye see what reverence is to be given unto the faithful Ministers of Christ jesus. Now, as Samuel said unto Saul, 1 Sa. 15.22 Hath the Lord as great pleasure in offerings and sacrifices, as when his voice is obeyed? so I say unto you, Have we as great pleasure in any outward reverence that can be done unto our persons, as when the word of the Lord which we preach unto you is obeyed? No, my brethren, that's not the thing which we urge, albeit that also is by you to be regarded, but the principal mark which we shoot at, is, that we may not run in vain, nor labour in vain amongst you, but that we may bring you to the obedience of the faith. We would have you to take heed unto the wholesome word of truth, which is able to make you wise unto salvation, and to esteem of it not as the word of man, but as it is indeed, as the word of God: for howsoever we be sinful and mortal men, of the same mould and metal with yourselves, that bring you this treasure, yet is it the word of life which we bring you. O let it dwell plentifully in you, that ye may abound in all knowledge and every good work, and love and honour them which faithfully care for your matters. LECTURE XL. PHILIP. 2. Verse 21. For all seek their own, and not that which is jesus Christ's. 22. But ye know the proof of him, that as a son, etc. FOr all seek their own, etc.] Touching the meaning of which words it is first to be understood, that the Apostle doth not speak in this place generally of all men, but of such Ministers of the Gospel as were then at Rome with him. What then? Did all the Ministers of the Gospel that were then with him, Timothee only excepted, seek their own, and not that which was jesus Christ's? No, the Apostle I take it is not so to be understood, that he speaketh universally of all them, but because very many did so, therefore he saith all seek their own etc. even as we in our common phrase of speech are wont to say, that all the world is set upon covetousness, because so many run after riches; and all the world is set on mischief, because so many delight in wickedness. And this manner of speech is not unusual in the Scriptures. jer. 6.13. From the least to the greatest every one is given to covetousness, saith the Prophet, and from the Prophet to the Priest all deal falsely. Where the Prophet's meaning is, that very generally these faults reigned, and that very many had thus corrupted their ways, not that all universally were such without exception. And not to instance in more Scriptures; this we may often observe in the Scriptures, that in reproofs of sin all are accused, if many have offended. When therefore the Apostle here saith, all seek their own, etc. his meaning is, that it was grown to be a very general fault amongst those Ministers of the Gospel that were with him, that very many of them sought their own, etc. Again, touching the fault noted in them, it is to be understood that the Apostles meaning is not, that they sought their own, but not that which was jesus Christ's at all: for it is very likely that the Apostle doth not here compare Timothee with those that had fallen from the faith, and turned aside after the world, but with those that did sincerely preach the Gospel of Christ, yet were further in love with the world than they should have been. The Apostles meaning therefore I take it is, that many of those that were with him sought their own; their own, what? their own ease, their own profit, their own honour, more than the glory of Christ jesus. They did not simply not seek that which was jesus Christ's, but they did not seek that so much as they did seek their own. They looked more unto their own ease, and pleasure, and profit, than they did unto those things which might be for the glory of Christ jesus, and for the increase of his kingdom. For it is very likely that the Apostle had dealt with the rest to go to Philippi, to see them, and to comfort them, and to confirm them in the faith: and finding them unwilling to undertake that journey in divers respects, he dealt with Timothee to that purpose. Upon whose prompt mind thereunto above the rest, he giveth him this commendation above the rest. They then whom the Apostle doth here note, ye see are of those Ministers of the Gospel of Christ that were then with him. The thing which he noteth in them, is, that they sought and regarded more the profit, and pleasure, and ease, and honour of themselves, than the glory of God, and the building up of the Church of Christ jesus. Here than first the Apostle describeth a notable fault in the Ministers of Christ jesus, which is to seek their own, and not that which is jesus Christ's, to regard more their own ease, or pleasure, or profit, or honour, than the honour of God by preaching the Gospel of Christ jesus. A grievous fault in them that both by integrity of life and uncorrupt doctrine should draw others unto God, that they should seek any thing rather or sooner than the honour of God: for as our Saviour saith, Matt. 6.23 If the light that is in thee be darkness, how great is that darkness? so I say, If they that should be principal light, in God's Church, and by the light that is in them should bring others out of darkness into light, if they shall turn aside after the world, or prefer any thing before the doing of their heavenly Father's business, how great and how grievous must needs their fault be? And yet as grievous as the fault is, how faulty this way have the Priests of the most high God in the old Testament, and the Ministers of Christ jesus in the new, been at all times? The sons of Eli, Hophni, and Phinehas, Priests of the Lord, ● Sam. 2. they so turned aside after the love of their bellies, and after the love of their pleasures, that they forgot, or else cared not for the Law of their God. And how often do the Prophets complain of such Shepherds as feed themselves, and not their flocks? In the new Testament the Apostle noted it in john Mark, Act. 15 38. that he departed from him and Barnabas from Pamphilia, and went not with them to the work; in Demas, that he forsook him, and embraced this present world; and in this place he notes (it seems) many, that they sought their own, and not that which was jesus Christ's. And if here this fault had stayed, the harm had been the less. But both always there have been, and still there are even to this our day, many tainted with this fault: for not to speak of those monsters of men, rather than Ministers of Christ, that intrude themselves into this holy calling, not with any purpose to work in the Lord his vineyard, but only to feed upon the portion of the Levites, making of the ministery no more but a plain occupation; not to speak, I say, of these, because these are not worthy to live; Of those that do sincerely preach the Gospel of Christ jesus, are there not many that do more seek their own than that which is jesus Christ's? How many are there that do withdraw their shoulders from this burden as much and as often as they can, and take as little pains in this work as they can? And do not these seek their own ease more than that which is jesus Christ's? Again, how many are there whose minds being bewitched with the love of the world, are so carefully occupied about the things of this life, that they do not intend the work of their ministery as they should? And do not these seek their own profit more than that which is jesus Christ's? Again, how many are there that preach themselves rather than jesus Christ, seeking rather their own praise than that which is of God, and studying rather to speak unto the ear than unto the heart? And do not these seek their own credit and praise rather than that which is of jesus Christ? Again, how many are there which preach Christ rather through strife and envy, than of good will; rather in hope of preferment for their pains, than of desire to gain them that hear them unto Christ; rather for any other respect almost, than in any zeal of the glory of God? And do not all these seek their own rather than that which is jesus Christ's? Well, it is a fault, and a grievous fault in the Ministers of Christ jesus, in any respect to prefer any thing before the glory and increase of his kingdom whose Ministers they are, to seek either their own ease, or their own pleasure, or their own profit, or their own honour, or any thing else rather or more than the building up of Christ his Church in faith, and in love, and in every good work of the spirit. Now if this be a fault in them, hereby we are taught what duty is requisite in the Ministers of Christ jesus, namely so to seek their own, as that first and principally they seek that which is jesus Christ's. And what is that? That is the glory of Christ jesus, the increase of his kingdom, the building up of his Church unto a spiritual Temple, the turning of many unto righteousness, the salvation of men's souls. This is that business which they must first and principally intend, and then such other things as may be fur●herances, or at lest no hindrances thereunto. Our calling and commission is to preach the Gospel of Christ jesus: a woe is unto us if we preach not the Gospel; and our Apostle most straightly doth adjure us unto this duty, 2 Tim. 4.1. saying, I charge thee before God, and before the Lord jesus Christ, etc. The work then of our ministery is the thing that we have to look unto; the thing wherein we must spend our strength and our study, is to do our heavenly Father's business in begetting men unto the faith, and teaching them the way that leadeth unto salvation and life everlasting. We must not seek our own, but that which is jesus Christ's. Our Saviour, when his mother Mary came and expostulated the matter with him, why he stayed behind them in jerusalem, Know ye not, saith he, Luk. 2 44. that I must go about my Father's business? Whereby he plainly teacheth us, that the principal thing we are to regard is the principal end of our being and calling. So that this being our calling, and the thing whereunto we are set apart, to preach the Gospel of God, we are by Christ his example to mind this above all things else whatsoever. What then? Must a Minister so wholly intend the work of his ministery, as that he may not care for his family? must he so weyne himself from the affairs of this life, as that he may not at all meddle with the things of this life? No, not so, he may and aught to care for his family, 1 Tim. 5 8. otherwise he is worse than an Infidel. And again the Apostle declaring in particular the office of a Minister, saith, 1 Tim. 3.4.5. he must be one that can rule his own house honestly, having children in obedience with all honesty: For (saith the Apostle) if he cannot rule his own house, how shall be care for the Church of God? Out of which words ye may observe the clearing of two points; whereof the one is, that they may have house and family, wife and children; otherwise how should the Apostle say that the Minister must be such a one as having children under obedience, can rule his own house honestly? The other is, that an honest and godly care over his own house, and the things that belong thereunto, is very requisite in the Minister of Christ jesus. All care then, and all seeking of his own, all intermeddling with the things of this life, is not simply forbid the Minister of Christ, but such only as doth withdraw him from that ●hereon his principal care should be set. He may seek his own, so that principally he seek that which is jesus Christ's: for that is the fault here noted, that they seek their own more than that which is jesus Christ's; and that is the duty here implied, that they ought first and principally to seek that which is jesus Christ's, and then that which is their own. This then is generally to be concluded, that neither ease, nor pleasure, nor profit, nor honour, nor any thing else should withdraw them from the work of their ministery, neither in the work of their ministery should their eye be set upon any thing, but only upon the glory of God, and the edification of the Church of Christ jesus: and hereon should their zeal be so set, that they should be even eaten up and consumed therewith. The second thing which I note in these words, is touching the time when the Apostle noted this fault in the Ministers of Christ. It was a fault, and a general fault then in the time of the Apostles, in that golden age of the Church, when they that were immediately called by Christ jesus, and put apart to preach the Gospel of God, taught the ways of God most perfectly. Then even those Ministers which had been taught and instructed by the Apostles themselves, those whom the Apostles ceased not to put them in mind of their holy calling, and of the duties belonging thereunto, even they sought their own more than that which was jesus Christ's: they looked some after their ease, some after their profit, some after their pleasure, some after their honour, more than after the high price of their calling in Christ jesus. Which note I do the rather observe in particular, because of those that are always complaining, as of all things in general, that they were never worse, so of the ministery in particular, that it was never worse than now it is. For as this is the humour of very many, always to mislike the present state the most, and to commend former times, though a great deal worse, yet a great deal more than the times wherein they live; so if once we come in talk of the ministery, oh Ministers never worse, never more idle, never more covetous, never more ambitious than now they are. Yea enter this discourse, and ye shall have many will never want matter, but the more they talk, the more they may of this argument. And I wish we were able to stop their mouths when they so willingly observe the general corruption in the ministery in our days, I wish we were able to say truly that simply they speak an untruth. But I cannot, neither is it my purpose to excuse the the faults of our times in the ministery. Be it therefore true, which indeed is true, that very many of our coat and calling do more seek their own then that which is jesus Christ●, is this fault now more general in the Ministers then ever it was? What, are Ministers now more idle, do they now seek their own ease more than ever they did? Doth not the Apostle in his day note john Mark for this fault? Act. 15.38. Are they now more covetous, do they now seek their own wealth more than ever they did? Doth not the Apostle in his day note Demas for this fault? Are they more ambitious, 2 Tim. 4.10 do they now seek after and love pre-eminence more than ever they did? 3 Joh 9 Doth not the Apostle john in his day note Diotrephes for this fault? Oh, but if a note were now taken of those that are faulty these ways, not one, but very many should be found faulty each of these ways. As though because the Apostle noted no more, there were then no more. Nay, in that the Apostle noteth these of these faults, we know that even than the Ministers of Christ were tainted with these faults, but how generally we know not. But tell me ye that press this point so hard, that Ministers are now worse than ever they were: say the most and the worst ye can, can ye say more or worse than this, that all seek their own, and not that which is jesus Christ's? And said not the Apostle thus much in his day, as here we see? The Apostle in his day meant it not universally of all, neither can ye say it at this day universally of all, that all seek their own, and not that which is jesus Christ's. Nay if we shall speak unto the point, that which the truth is indeed, I am persuaded that never in any age the number of faithful Ministers was greater than our age hath and doth afford; never more that with less self-respects, and more zeal to God's house, laboured in the work of their ministery, than now there do. I● may be that the graces of Gods holy spirit were powered down in greater measure and abundance upon some in some times heretofore, then now they are, and that the word hath been more powerful through a greater operation of the holy spirit in the mouths of some heretofore, then now it is, as it was (no doubt) in the time of the Apostles, with whom the Lord wrought most powerfully and wonderfully, and as happily it hath been in some since that time; yet, as I said before, I am persuaded that never in any time there were more, more inflamed with the zeal of God's spirit, faithfully, painfully, and sincerely, without self respects, to labour in the work of their ministery, and to build up Christ his Church in faith, and in love, and in every good work, than now there are. For if we should look into all succeeding times after the time of the Apostles, especially if we should look into the times since the mystery of iniquity began to work in and under that man of sin, what else should we find but idleness, and covetousness, and licentiousness, and ambition, and what wickedness not? He hath lifted up himself on high, 2 Thess. 2.4. and hath exalted himself against all that is called God, or that is worshipped, so that he doth sit as God in the Temple of God, showing himself that he is God. And what else doth his whole Clergy seek, but the abetting of his pride, and the maintaining of his triple Crown, together with such ease, and pleasure, and profit, as follows thereupon? So that if ever it were truly said of any, that they sought their own, and not that which is jesus Christ's, then in my judgement may it as truly be said of them as of any. Thus than ye see that it is not the fault of our time alone, that now Ministers seek their own more than that which is jesus Christ's, but that even in the Apostles time it was so, as also that how general soever the fault now be, yet is it not more general than ever it was, but rather the number of them that seek that which is jesus Christ's more than their own, is now greater than ever it was. Take heed therefore, men and brethren, lest at any time ye be deceived. The Ministers of Christ they ate as beacons on the top of an hill, in every man's eye, and every man's tongue talking of them, and what talk of them more common, then of branding them with some fault or other, thereby to discredit that truth which they preach? It is no new thing, ye see, that Ministers have their faults, and he is the best that hath the fewest. And howsoever they tell you that Ministers are now worse than ever they were, believe them not: for if the worst be said that can be, there cannot be worse than this, that all seek their own, and not that which is jesus Christ's; and thus much said the Apostle in his time. The third and last thing which I note from these words, is, that howsoever properly, and in the meaning of the Apostle, these words in this place be only affirmed of the Ministers of Christ jesus, yet may they truly be affirmed even of all men in general, that all men for the most part do seek their own more than that which is jesus Christ's, first looking unto the things of this life, and then afterwards unto the things that belong unto their peace in Christ jesus. This is a point which needs not long to be stood upon, being so plain a truth in our own experience, that which way soever we cast our eyes, unto high or low, rich or poor, it cannot be denied. For look into the delights and desires of men, and see what it is that they principally hunt and seek after. Are there not many that are so ambitious, that they seek by all means possible to be great, and to be had in honour of all men? And yet how many of them, Psal. 75. remembering that promotion cometh neither from the East, nor from the West, nor yet from the South, but that God alone putteth down one, and setteth up another, do first seek the Lord and his strength, and do first honour him, that so he may honour them before all people? Nay every plot is sooner and oftener cast then this, and this comes seldom or never within their thoughts, or if it do, yet this is too slow a course for them, God must give them leave to climb up another way, and then when they are where they would be, they will serve him perhaps when they think of him. Again, are there not many that are so covetous, that they seek by all means to be rich, and to be Lords (if it were possible) of the whole earth? And yet how many of them remembering that the Lord maketh poor and maketh rich, do first seek the Lord, so to become rich by him? Nay if fraud, oppression, usury, or the like will make them rich, they will not wait upon the Lord, but thus they will become rich. Yea but these, and such like, as seek and delight only in pleasures, and idleness, and riches, and honour, and the like, they seek these things altogether, they seek not the Lord at all, neither is God in all their thoughts: but thou seekest the Lord, and delightest in his Law. And so do many, which yet seek their own more than that which is jesus Christ's. Wilt thou then see whether thine own things or the things of Christ jesus be more sought of thee, whether in some things thou prefer not thyself before thy Christ and his will? Ask thine own heart, and see whether if thy God should bid thee do as Zacheus did, Luk. 19.8. give half of thy goods to the poor, and if thou hast taken from any man by forged cavillation, to restore him fourfold, whether (I say) it would not grieve thee so to do. See whether if thy Christ should say unto thee as he said to the young man in the Gospel, Go sell that thou hast, Mat. 19.21 and give to the poor, and thou shalt have treasure in heaven, and come and follow me, whether (I say) thou couldst be content to do so. See whether in thy care for thy health, for thy wealth, for thy life, etc. thy first and chief care therein be that thereby thy God may be glorified. See (I say) and look into these and the like things with a straight eye, and this shall be a good rule for thee to know whether thou seek thine own more than jesus Christ's. And howsoever you shall find yourselves in the examination of these things, guilty or guiltless, this you must know, that Christian duty requireth this of us, that first and principally we should seek the glory of God, and the things that belong unto our peace, and then afterwards the things that belong unto this life. We are careful for many things, what to eat, what to drink, wherewith to be clothed, how to live and pay every man his own, how to provide for our wives and our children, how to maintain our state and calling, etc. and so we may, and so we ought to have a godly care of these things, without diffidence or distrust in Gods gracious providence: but the rule which our Saviour Christ giveth, that must we still keep, Mat. 6.33. first to seek the kingdom of God and his righteousness, and then all these things (which are outward means of living and well living) shall be cast upon us. Christ must be unto us health, and wealth, and life, and all things else. We must cast our care upon him, and he will care for us. Above all things we must submit ourselves unto his will, and walk after his Law, and whatsoever things are needful and meet for us, he will minister unto us. Let every man therefore so seek his own things, that first and principally he seek the things of God; let him so mind earthly things, that his affections be principally set on the things that are above; let him so regard his body, that he principally look unto his soul. LECTURE XLI. PHILIP. 2. Vers. 22.23.24. But ye know the proof of him, that as a son with the father, he hath served with me in the Gospel. NOw the Apostle in these words, to clear Timothee of that fault wherewith very many of the rest were tainted, that he sought not his own more than that which was jesus Christ's, he asketh no other or better proof thereof then their own knowledge and experience of him, for that they knew very well that Timothee as a son with the father, served with the Apostle the Lord Christ in preaching of his Gospel. But ye (saith the Apostle) know the proof of him, etc.] As if the Apostle should have said, The rest that are with me, at least very many of them, seek their own more than that which is jesus Christ's. But for Timothee, yourselves will serve to clear him of this fault: ye know upon that knowledge and proof which ye have of him, that he is another kind of man, that he hath served with me, even as a son with his father, whom? Christ jesus: wherein? in the Gospel, that is, in the preaching of the Gospel, his ministery is fully known unto you, that both he and I have walked after one rule in preaching of the Gospel of jesus Christ, even that we have walked as the father and the son in the self same steps, unto the building of the spiritual Temple of Christ jesus, he walking as he hath me for example. This I take to be the Apostle his meaning in these words. The notes hence to be observed I will rather point at, then much stand upon, especially in this place and auditory. 1. Hence I note that Timothy whom the Apostle sent unto the Philippians, was a man of whom they had had proof and experience before, and whose faithfulness in the work of his ministry was so well known unto them that they could not doubt thereof. And this was the cause why the Apostle thought it not needful to labour much in the clearing of Timothy from such faults as had infected the rest, or in the enlarging of his commendation: they knew that as a son with the father, so he had laboured with the Apostle in preaching the Gospel of Christ jesus. A thing whereunto even all the ministers of Christ jesus ought most earnestly to strive, by their faithful and careful walking in the works of their calling to approve themselves, not only before the Lord, but also before men, to be the faithful servants of Christ jesus. Yea but here is all the skill to do so: or rather it seemeth a thing impossible to approve ourselves both before the Lord, and also before men. For if we yet should please men we were not the servants of Christ. And therefore the Apostle in an another place protesteth against pleasing of men, Gal. 1.10. and saith, we so speak, not as they that please men, but God which trieth our hearts. 1. Thes. 2.4. How is it then possible for us to approve ourselves both before God, and before men? True, it is a matter of no small difficulty. If we cry peace, peace, all is well, if we sew cushions under their elbows, and speak fair and smoothing words, if we suffer them to take their fill of pleasure, and to wallow in their wickedness, and either say nought unto them, or run with them, happily we may please men, but doubtless we shall not please God. Again, if we cry aloud and lift up our voices like trumpets, and tell the house of jacob their sins, and the house of Israel their transgressions, if we rouse them out of that dead sleep of sin whereinto they are fallen, and lay the axe to the root of sin to cut it up by the roots; if we pour vinegar into such wounds as fin hath made in their souls, and denounce the sharp threatenings of the law against them, happily we may approve ourselves unto the Lord, but doubtless we shall not approve ourselves unto men. Nay what almost can we say or do, whereby we shall be able to approve ourselves both before the Lord, and before men? What then? are we to strive unto an impossibility? Not so neither; but this being out of doubt that we ought to approve ourselves before the Lord whose Ministers we are, and whose name we bear before our people; we ought likewise so faithfully and carefully to walk in our calling before men, as that unto their consciences we may give certain proofs that we are the servants of jesus Christ. We cannot always so approve ourselves unto men, as that what we say or do shall please them, neither do we or aught we to strive thereunto; but we may and ought so to work the work of our ministry, and to do the duties of our calling as that they ought to approve us, and may know that we are the servants of jesus Christ, howsoever we come unto them, whether, as the Apostle saith, with a rod, or in love, 1 Cor. 4.21 and in the spirit of meekness. For whether we come with a rod, or in love, and in the spirit of meekness, whether we improve, or correct, or instruct, or exhort, or rebuke, our care and endeavour therein is to approve ourselves unto him whose Ministers we are, and that we may be found faithful among you. Now as we ought thus to approve ourselves unto you, and by our faithful walking in our calling to give such proof of ourselves unto you that ye may know that indeed we serve the Lord in the Gospel; so again ought ye to take heed of approving any who gives not plain proof that he serves the Lord in the Gospel. They whom ye must approve, must be such as seek not yours but you, such as first seek that which is the Lord jesus Christ's, and then that which is their own, such as ye know by your own proof that they serve their Lord jesus Christ in preaching of his Gospel, and not themselves or any else whomsoever. For from their lips ye shall receive knowledge and instruction, and by their mouth ye shall be taught in the ways of the Lord, and in the works of his commandments. For they serving the Lord jesus from their hearts purely out of the abundance of their hearts indite good matters, and their tongue is as the pen of a ready writer. Now whether all of this congregation approve such, and none but such, yourselves can better tell then behoveth me to judge. But not to dissemble my fear, I am in fear, as the Apostle saith, of some of you, that you more approve of such as serve that man of sin in seducing you by traditions, then of such as serve the Lord in the preaching of the Gospel. The Apostle ye know maketh mention of some bad ones, it is easy to guess who at this day do most resemble them, 2 Tim 3.6. which creep into houses, and lead captive simple women laden with sins, and led with divers lusts etc. And our Saviour likewise maketh mention of such as compass sea and land to make one of their profession, Mat. 23.15 and when he is made they make him twofold more the child of hell than they themselves are. I fear lest some of them have beguiled some of you, and seduced your foolish hearts that ye should not hearken and obey the holy word of life, which only is able to make you wise unto salvation through the faith which is in Christ jesus. For how else cometh it to pass that some do so seldom present themselves in the holy place where they might hear the things that belong unto their peace? And how else cometh it to pass, that some when the Preacher begins make an end of their devotion, and leaving the house of God go to their own houses? Have they any exception against us? Do we teach for doctrines men's precepts? Do we handle the word deceitfully? Do we keep back any of God's counsel? Nay in all these things, as in the whole work of our ministery we study to approve ourselves both before the Lord, and before men. An exception they have, but almost they know not what. The truth is; they are not able to try the spirits whether they are of God. And therefore they approve them which prophecy lies unto them out of their own brain. But ye beloved learn to know and approve him who gives plain proof that he serves the Lord in the Gospel, in the sincere and faithful preaching thereof. Yea, but ye will say unto me, we would gladly approve them that serve the Lord in the Gospel. But how shall we know who serve the Lord in the Gospel? For they that are wholly devoted unto the service of that man of sin, and prophecy lies out of their own brain will say that they serve the Lord in the Gospel, aswell as they will which sincerely preach the Gospel of Christ jesus unto the confusion of that man of sin. Note therefore that the Apostle in this place doth not simply say of Timothy that he served the Lord in the Gospel, but that he served with him in the Gospel. Wherein he giveth him this testimony that he did sincerely teach Christ jesus, preaching no other Gospel then that which the Apostle himself preached, but walking in the same steps with him unto the building of the spiritual temple of Christ jesus, even as he had him for example. Will ye then know who they are that serve the Lord in the Gospel? Even they that serve the Lord in the Gospel with Paul, they that preach no other Gospel than Paul preached, they which ground the doctrines which they teach, not upon men's precepts, but upon the sure foundation of the Prophets and Apostles. Try therefore who they are that walk as they have the Apostle for example, see who they are that after his example testify the kingdom of God, and preach unto the people concerning Christ jesus out of the law of Moses, and out of the Prophets. Act. 28.23.17.11. It is registered ye know, unto the great commendation of the men of Berea, that they searched the Scriptures daily, and sought whether the things which they heard of Paul and Silas were so. Observe the same rule: search the Scriptures; for they testify of Christ and of his truth. It is our desire that ye would try by this rule both us, and them which teach otherwise then we teach; and than that ye would approve them whom by proof ye shall know to serve the Lord with Paul in the Gospel. The rule which we have given whereby to know them that serve the Lord in the Gospel is most certain and sure, and it standeth you aswell upon to approve them, & them alone, who give plain proof that they serve the Lord in the Gospel, as it standeth us upon to labour by faithful walking in our calling to approve ourselves before the Lord, and before men. The next thing which I note out of these words is, that which the Apostle addeth by way of amplification, that Timothy served with Paul as a son with the father, for the Apostle doth not simply say, ye know the proof of him that he hath served with me in the Gospel, but by way of amplification unto Timotheus greater commendation he addeth, that as a son with the father he had served with him etc. Whence I observe a notable example of that modesty and reverence which ought to be in particular in younger Ministers towards them that are their ancients and have gone before them in that work, and which ought to be in general in all the sons of God towards their Elders, but especially towards those that have begotten them in the faith. Young Timothy serving with aged Paul in the Gospel even as a son with his father, should teach younger Ministers to honour and to reverence their ancients in the ministry, and to walk as they have them for example, especially if they walk as aged Paul did faithfully and painfully in the works of their calling. Otherwise, if they delight in idleness, or mind earthly things, if they seek their own more than that which is jesus Christ's, they are to be no more patterns unto us to follow then the examples of old Eli, or Demas, or the like. Nay I think the younger may and aught, yet with all modesty because of their years, to put them in mind of their duties, and to beseech them that as fathers they will go before them in all holiness of example, with incorrupt doctrine, with gravity, integrity, and with the wholesome word which cannot be reproved. But if they walk as aged Paul did faithfully, and painfully in the worke● of their calling, if in all holiness of example they walk before them, as fathers before their children, if as fathers they have begotten them in the faith, then surely ought the younger Ministers to honour and to reverence them even as sons do their fathers, and as Timothy did honour Paul. A note worthy the urging and enlarging if the place were as convenient for the urging of it as the time requireth the urging of it. A son will not easily get himself up to the top of an hill thence to glance at such things as may turn to his father's shame, much less thence to cast dung in his face, and purposely to speak such things as justly may grieve him, lest of all upon an imagined error in his father will he thence load him with blasphemies. A son, I say, will not thus do, and a minister should not thus do. For he should serve the Lord with him in the Gospel, as a son with the father. Again, young Timothy used himself towards aged Paul as a son towards his father. A good lesson for those of younger years to teach them in what regard they ought to have their elders and their betters; they ought to honour and to reverence them, and to perform other duties unto them in some sort as to their fathers. For so we see the Scripture would have them accounted as fathers, as where the admonition is, rebuke not an elder, but exhort him as a father, and the elder women as mothers. And the fashion and custom of them is good whose manner it is to salute elder men as fathers, 1 Tim. 5.1.2. & elder women as mothers. I do only point at this note by the way, because of the ill education of many of our youth, who regard not at all the grey hairs of the aged, but oftentimes most contumeliously do abuse them, calling them old fools, dooting fools, and the like. Well, the precept is, Levit. 19.32. Thou shalt rise up before the hoare-head, and honour the person of the old man. But this punishment is just with the Lord unto him that reverenceth not the person of the old man, that either he shall not come unto the honour of old age, or else his old age shall be without honour. But an especial thing which all of us hence should learn is, how we should walk in respect of them that have begot us in the faith of Christ jesus. As Timothy regarded Paul who had begot him in the faith, so must we regard those that have begot us in the faith, even as a son carrieth himself towards his father, so should we carry ourselves towards them. And therefore are they called our spiritual fathers in the Scriptures, and we their sons if by their ministry they have begotten us in the faith. I beseech thee, saith the Apostle in the Epistle to Philemon, for my son Onesimus, Philem. 10. whom I have begotten in my bonds: where he calleth Onesimus his son. In the Epistle to the Corinthians, Though ye have, saith the Apostle, 1 Cor. 4.15. ten thousand Instructors in Christ, yet have ye not many fathers: for in Christ jesus I have begotten you through the Gospel: Where he calleth himself their father in the same respect that before he called Onesimus his son, even because he had begotten them in the faith. And in the Epistle to the Galathians, Gal. 4.19. My little children, saith he, of whom I travel in birth again until Christ be form in you: where he showeth that he was a mother, and they as the sons of his womb. And wherefore is it that the ministers of Christ his Gospel are thus called our fathers, and mothers as it were, and we their sons, but to note unto us that we have our life in Christ jesus through their ministery, and so to put us in mind of that duty which we own unto them in respect of our regeneration and new birth by the immortal seed of God his word through their ministry. Look then what honour is due by children unto their parents, whether it be reverence, or obedience, or maintenance, or whatsoever else it be, the same we must account due by us unto our spiritual fathers in Christ jesus. And therefore faith our Saviour Christ, Luc. 10.16. Heb. 13.17 He that heareth you heareth me, and he that despiseth you despiseth me. And the Apostle, obey them, saith he, that have the oversight of you, and submit yourselves unto them; for they watch, saith he, for your souls, etc. Again, saith the same Apostle, 1 Tim 5.17 The elders that rule well are worthy of double honour, especially they which labour in the word and doctrine etc. Let us therefore take heed how we do despise, or not reverence these our spiritual fathers in Christ jesus. Pro. 30.17. For if the eye that mocketh his father, and despiseth the instruction of his mother shall be a pray unto the ravens of the valley to pick it out, and unto the young Eagles to eat it: How much more shall it be so unto us if we despise the instruction of our fathers in Christ jesus, and if we stop our ears at the voice of their charming charm they never so wisely. Again let us take heed how we do not obey those our spiritual fathers in Christ jesus. Deut. 21.18 For if the stubborn and disobedient son that will not hearken to the voice of his father, or of his mother, nor will obey their admonition, shall be stoned with stones unto the death; how much more shall the judgement of God overtake us if we will not hear, nor incline our ears to obey the voice of our fathers in Christ jesus, if we will not hearken and obey their admonitions, and exhortations which in Christ his steed do beseech us, and admonish us, and exhort us. Hear the voice of wisdom, a voice fearful yet most true, Pro. 1.24. because, saith Wisdom, I have called, and ye refused, etc., Even thus shall it be unto all them that obey not the voice of wisdom in the mouth of the Minister. Harken therefore and obey: for obedience is better than sacrifice. Yea, and reverence the person of the Minister for the words sake which he bringeth. In a word, from this one example of Timotheus commendation, let Ministers of the younger sort learn to reverence their ancients in their ministry, let young men learn to honour the person of the aged, and let all of us learn to carry ourselves towards them that have begot us in the faith as sons unto their father. Now followeth the conclusion of his first promise, which was to send Timotheus unto them, in these words, him therefore I hope etc. Wherein is set down the repetition of the former promise, and likewise a farther signification of the time when he would send him. Him, saith he, I hope to send, there is the repetition of the former promise; as soon as I know how it will go with me, here is the signification of the time when he would send him. Before he had said, I trust to send Timotheus shortly unto you, now he showeth what he meant by that shortly, that is as soon as he should know whether he should be delivered from his bonds by Nero, which he hoped should be shortly. And the cause why he sent him not presently with Epaphroditus was because as yet he knew not certainly how his matters would go, and he was very desirous that at his Timotheus coming unto them they might be comforted over his deliverance from his bonds. I have already pointed at such notes as I thought meet to be gathered from this promise. It followeth. And I trust in the Lord] In these words he putteth them in hope of his own coming shortly unto them. Which his promise, as the other dependeth upon the hope of his deliverance out of prison. This hope also of his coming unto them he putteth them in for their farther comfort, and likewise for their farther confirmation in the faith. Whence 1. we may note the Apostle his great care that they might be comforted, and therein observe the great care that the Ministers of Christ jesus should have of the comfort of their people in the times of their distresses: of which note we have already spoken before. 2. We may note the Apostle his great care that they might grow strong in the faith, and abound in every good work unto the glory of God the father. And this care ought also to be in the Ministers of Christ jesus towards their people, as also I have heretofore observed. Only here remaineth one doubt to be answered. For here some happily will ask, how it fell out with this hope and confidence of the Apostle, was he deceived of his hope and confidence, or did he as he hoped he should send Timothy shortly after unto them, did he as he trusted he should come himself shortly after unto them? Whereunto 1. I answer, what if he were deceived of his hope and confidence? doth this at all impair his credit and authority? If it had been a matter of faith and doctrine it should. But this was a thing casual and contingint, wherein he might be deceived, and yet his credit no whit diminished. For albeit he had the spirit of truth to lead him into all truth in whatsoever doctrine he delivered unto the Church. Yet in things that concerned himself, especially in things future and contingent might he be deceived; even as we see in this place that albeit he had the gift of healing, yet Epaphroditus whom he dearly loved had like to have died with him. 2. I answer that whether he were deceived of his hope and confidence or no, I cannot certainly tell, because it appeareth not by the Scriptures. But very well it might be ●hat both he sent Timothy unto them, and that himself came afterwards unto them. For this we must know that he was twice imprisoned at Rome by Nero. First he was cast into prison in the third year of N●ro, and delivered in the fift. Again he was cast into prison in the twelfth year of Nero, and was put to death in the thirteenth of his reign. Writing therefore this his Epistle in his first imprisonment, it might very well be that in that seven or eight years between that and his second imprisonment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. both he sent and went to Philippie. And the word which the Apostle here useth maketh it very probable that both he sent and went thither, being a word which signifieth an assured confidence, and is seldom or never used but when the thing followeth, which thus is trusted. Howsoever he went, or went not it is no matter of our faith, or where about we need to be troubled. This is sure, he trusted in the Lord to come unto them, and to see them, that so they might be comforted one in another, and that he might confirm and strengthen them in the faith. And let this be spoken touching his second promise. LECTURE XLII. PHILIP. 2. Verse 25.26. But I supposed it necessary to send my brother Epaphroditus unto you, my companion in labour, and follow soldier, etc. But I supposed it necessary] In this last part of this Chapter which concerneth Epaphroditus, the Apostle 1. signifieth his present sending of Epaphroditus back again unto them. 2. He setteth down the causes why he sent him now presently, and stayed him not till either Timothy, or himself should come unto them, or till he should certainly know how his matters would go, whether he should be delivered out of prison, or no: lastly he prayeth them to receive him with gladness, and to make much of him, and such as he is. Touching Epaphroditus it appeareth that he was the Minister of the Church at Philippy; one that so laboured in the work of his ministery as that he approved himself very well both unto the Apostle, and unto the whole Church at Philippy. When the Philippians had heard that Paul was taken prisoner at Rome, they sent this their Minister Epaphroditus to see him, and to carry him some relief from them, and there to abide with him, as it may seem, during his imprisonment, and to minister unto him such things as he needed. Which trust of the Church, and duty unto Paul whilst he faithfully and painfully discharged, he fell into a very great and grievous sickness, so that he was very near unto death, even at death's door as we say. Yet such was the Lord his mercy towards him, neither towards him only, but likewise towards Paul, whom his sickness had very much affected, that he restored him unto health again. But when he heard that the Philippians had heard of his sickness, he grew full of heaviness, fearing lest these two things, both Paul's bands, and his sickness should bring too much grief and sorrow unto the Church. Being therefore desirous to return unto them, and again being very loath, and happily not well daring to go, and leave Paul in prison, he was marvelously perplexed what to do, and grew full of sadness and heaviness. Which when the Apostle perceived, and understood that the Philippians were much moved at his sickness, he thought it necessary both for his and their comfort to send him presently unto them, as here he saith, I supposed it necessary etc. And this may serve for a general view of these words. Now for a more particular view of these words, see how the Apostle, lest the Philippians should suspect that Epaphroditus had some way not approved himself unto him, because he sent him back before such time as he knew certainly how things would go with him; see (I say) what great titles he honoureth him withal, thereby to witness unto them what account he made of him, and of his service whiles he was with him. 1. He calleth him his brother, to wit in Christ, begotten in one faith, by one Gospel, unto one God, which is above all, and through all, and in us all. 2. He calleth him his companion in labour, as in divers places he doth divers others who laboured with him in the preaching of the Gospel of Christ jesus, and in the building up of his body. 3. He calleth him his fellow soldier, as also he doth Archippus in the Epistle to Philemon, one that fought against spiritual wickednesses, as he did, and did not only preach as he did, but also suffer troubles, and endure manifold temptations as he did. 4. He calleth him their messenger, whom the whole Church at Philippi sent unto him to visit him at Rome where he lay in prison▪ for so the word Apostle here used in the original is very well translated in our English Bibles. Lastly, he saith of him, that he was one that ministered unto him such things as he wanted, which (I think) he saith, both in respect of that relief which he brought unto Paul from the Philippians; and likewise in respect of that great use which he had of him all the while he was with him. Thus than ye see how the Apostle thinking it necessary to send Epaphroditus home unto them for such causes as afterwards he mentioneth, sendeth him laden with commendations, lest happily they should judge of him at his return unto them in any respect otherwise then were meet. Now let us see what notes and observations we may gather hence for our use. 1. In the sending of Epaphroditus at this time unto the Philippians, I note the singular great care of the Apostle over those whom he had begotten in the faith of Christ jesus. He was now in prison, he knew not certainly when, or whether he should be delivered out of prison, or no; and besides this, it seems that there were very few of the rest that were with him, save he only, and Timothy, in whom the Apostle did or could take any great comfort. For as we heard a little before, all the rest that were with him, surely very many of them sought their own, their own ease, their own pleasure, their own profit, their own honour etc., not that which was jesus Christ's, not that so much as they sought their own ease, or honour, or pleasure, or profit, or the like. Though therefore both Epaphroditus were desirous to go to them, and they likewise desirous to see him, yet a man would have thought here had been sufficient matter of excuse, especially unto them who ought unto him not their Minister alone but themselves also. Yet such was his love towards them, and such was his care of their comfort, that he preferred that before his own necessity, more regarding their good then his own need. Now what should this teach us: Surely it should teach even all the Ministers of Christ jesus this lesson, so to tender their good, and their comfort in Christ jesus over whom the Lord hath made them overseers, as that they should more regard the things that belong unto their peace, than the things that belong unto their own estate. Yea though they should be offered up upon the sacrifice of their faith, that is, though they should give up their lives for an offering unto the Lord for the confirmation and strengthening of their faith, yet should they therein even be glad and rejoice; so that they should not love their lives unto the death, if so their death might be for a saving health unto their people. To urge the necessity of this duty, or to complain of the neglect of this duty, though our times require it, yet this place is not so fit for it. And besides every where almost our people can tell us of our duty, and can open their mouths wide to complain of our negligence in our duty. But if our care must be such for you, that we must care more for you then for ourselves, what do ye think should again be your care? Surely ye should as new borne babes desire the sincere milk of God's word, your care should be by our ministery to grow up in the knowledge of his will, and in all obedience thereunto, and this ye should more care for then for all the things of this life whatsoever. Yet care we never so much for your saving health, labour we never so much to breed the love of God, and of his word in you, so to gain you unto Christ; though we be altogether careless in our own matters, and only careful that ye may know Christ and him crucified, what sense or feeling of religion, what love of God or godliness, what longing or thirsting after the holy word of life which is only able to make you wise unto salvation through faith in Christ jesus, do we beget and engender in you? Nay every petty excuse shall serve for good enough to keep you from coming unto the courses of God's house, and presenting yourselves in the holy place, where ye might hear the things that belong unto your peace. Some are too old to be taught even in the ways of God, though they know them not at all; and some are so young that they may learn all betimes so much as will serve their turn: some have such business that they cannot come: some are so froward and obstinate that they will not come: some are so idle that they list not to come: some can do as much good at home as if they came; and some would come oftener than they do if they might have another Preacher than they have. Thus this, and that, & I know not what stays us too too much from washing ourselves in those waters whereby we might be cleansed from all leprosy of sin; and plainly show that we care not for the things that belong unto our peace. Nay where is there greater opposition in the people against their Minister, and some things that they teach, then where the Minister is most painful and careful that he may present his people holy unto the Lord? And will ye know whence it is that so little care of growing up in the knowledge of God's will, and of walking in the ways of his commandments is in the people, notwithstanding the never so great carefulness in the Minister of jesus Christ. Paul may plant, and Apollo's may water, 1 Cor. 3.6.7. but unless God do give the increase, Paul's planting, and Apollo's watering are not any thing, to no purpose at all. Semblably the Ministers of Christ jesus may like good watchmen stand upon their watch, and give warning from the Lord; they may labour in all good conscience and with all carefulness to stir up their people unto a godly care of walking soberly, and righteously, and godly in this present world; but unless God do stir up this care in them by the power of his holy spirit, the Minister spendeth his strength in vain and for nothing in respect of them. Hence than it is that there is so little care of growing up in the knowledge of God's will, and in all obedience thereunto, even because the people's hearts are not so softened and mollified by God's holy spirit that they should take care of the things that belong unto their peace, but lying still in the hardness of their hearts they only mind earthly things, and set not their affections on the things that are above. Examine therefore yourselves, men and brethren, and see whether there be in you that care to grow up by the ministery of the word in all holiness and righteousness, which you persuade yourselves ought to be in the Minister of Christ, that so ye may grow up. For if I should at large have discoursed of that care which ought to be in the Minister towards you, which I only touched, I doubt not but ye would have easily assented thereunto: nay ye think ye can discourse, at least ye will take upon you to discourse largely enough of that point yourselves. See then whether there be in you such an ardent and an inflamed desire to grow up by the ministery of the word, as ye think there should be in the Minister that ye may be profited by his ministery. If ye feel no such care and desire in you, it is because the Lord hath not as yet by his powerful spirit wrought this holy care and desire in you. Strive therefore by prayer unto the Lord for the grace of his holy spirit, whereby ye may be stirred up unto this care and desire, and frequent with all diligence places of holy and religious exercises, that so that weak and languishing desire which is in you, by the power of God's Spirit working with the word, may be raised and increased. As for you whose hearts the Lord hath inflamed with a godly care and desire that ye may grow up in all knowledge of God's will, and in all obedience thereunto, follow on hard toward the mark for the prize of the high calling of God in Christ jesus; go on from grace to grace, from strength to strength, and this I pray, as our Apostle doth in the former chapter, that your love may abound yet more and more in knowledge, Phil. 1.9, 10, 11. and in all judgement etc. In a word, let those that are the Ministers of Christ, and disposers of God's secrets, so tender their good over whom the Lord hath made them overseers, that they more regard the things that belong unto their peace, than the things that belong unto their own estate. And again, ye that hear the law of the Lord at their mouths, and are taught in the ways of your God by their ministery, so care to grow up by their ministery in the knowledge of God's will, and in all obedience thereunto, that ye care more for that then for all things else of this life whatsoever. And let this serve for our first note. 2. In this great commendation of Epaphroditus, and in these many titles wherewith the Apostle honoureth him, I note the Apostle his great modesty towards those that were called to be Ministers of Christ jesus, and walked with a strait foot unto the work of their ministration. Paul had many and most excellent prerogatives above him, yet doth he call him his brother in Christ: Paul was called immediately by Christ jesus himself to be an Apostle, and put apart by him to preach the Gospel of God, and filled with gifts and graces above others to that purpose, and laboured more abundantly in preaching of the Gospel of Christ then the rest, yet doth he call Epaphroditus his companion in labour, and in preaching of Christ his Gospel: Paul was in stripes, in prison, in perils, in persecutions, and in death more plentiful, and more often then the rest of the Apostles, yet doth he call Epaphroditus his fellow soldier, and one that fought against spiritual wickednesses, and suffered many troubles, and endured manifold temptations as he did. In one word, he was every way far and incomparably above him, yet doth he make him one as it were, and almost equal with himself, and highly honour and magnify the gifts and graces of Gods holy spirit in him, neither doth he account it any disparagement unto himself to do so. Now what should this teach us? Surely this should be a lesson unto all in general whom the Lord hath any way advanced above their brethren, not to despise the meanest of their brethren; and in particular unto those of greater places in the ministery, that they should not extenuate and lessen the gifts and graces of God's spirit in their inferior brethren, but that they should honour and much esteem of whatsoever good graces in them. First therefore in general, it is the rule of the Apostle, that no man should despise another, but that every man should make himself equal unto them of the lowest degree, the high unto the low, the rich unto the poor, the wise and man of understanding unto the simple and ignorant. For what hast thou, o man, that thou hast not received? Is thine honour and promotion great? Psal. 75.7.8. Promotion cometh neither from the East, nor from the West, nor yet from the South, but it is the Lord that putteth down one and setteth up another. Art thou increased in wealth and riches? The Lord maketh poor, 1 Sam. 2.7. and maketh rich: prosperity and adversity, life and death, poverty and riches, even all these come of the Lord. Hast thou more wisdom, and knowledge, and understanding than others of thy brethren? job 38.38. The Lord only hath put wisdom in thy reins, the Lord only hath given thine heart understanding. Not to instance in more particulars, that of james in general is most true, Every good giving, and every perfect gift is from above, Jam. 1.17. and cometh down from the father of lights, with whom is no variableness, neither shadowing by turning. Now wherefore hath he made thee great and mighty? that thou mightest tyrannize over and oppress thy brother? Wherefore hath he made thee rich and wealthy? that thou mightest grind the faces of the poor, and lift up thyself in pride above them? Wherefore hath he made thee wise and of an understanding heart? that thou mightest disdain and laugh at the simplicity and rudeness of thine inferior brother? Nay whatsoever blessing it is that thou hast, it is conferred upon thee for the honour and glory of thy God, and for the good and comfort of thy brother. Mat. 26.11 Ye shall have the poor always with you, saith our Saviour Christ; and in Deuteronomie the Lord saith, there shall be ever some poor in the land; Deut. 15.11. therefore saith the Lord, thou shalt open thine hand unto thy brother, to thy needy, and to thy poor in the land. It is then that thou mayest do good unto thy poor brother that God hath made thee rich and wealthy: it is that thou mayest instruct, and that thou mayest advise thy brother in what he standeth need of thee that he hath made thee wise and learned: it is that thou mayest strengthen and lift thy poor brother out of the mire that God hath made thee great and mighty. I wish our great and mighty men of the world that still climb, and never think themselves high enough; I wish our rich and wealthy worldlings that make no end of gathering riches and increasing their substance; I wish our wise and great learned men, whose knowledge puffeth them up more than is meet, would consider these things and lay them up in their hearts, and practise them in their lives. But do they not rather glory in these things, as though they had not received them, or at least knew not for what end they had received them? When they are become as great as Haman, do they not prove like unto Haman, even such as think of nothing but of oppressing, and undoing, and murdering the people of God? When they are become as rich as Nabal, do they not prove as churlish and as ill conditioned as Nabal, even such as will part with nothing for the relieving of the necessities of the poor Saints of God? When they are become as wise as Ahitophel, do they not prove like unto Ahitophel, even such as use their wisdom and counsel unto the utter ruin of God's children, and desolation of his inheritance? The world seethe, and let the world judge whether it be so, or no. As for us, men and brethren, let us know, that the wise man is not to glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches, but he that rejoiceth is to rejoice in the Lord, who giveth him wisdom, and honour, and strength, and riches, and all things plenteously. Neither is he for these things, or any things of like sort, to advance himself above his brethren, as though he were the man unto whom all men should bow, and on whom all men's eyes should be set; but he is so to use these things to God's glory, and to the good and comfort of his brethren, and to make himself equal unto them of the lowest degree. This (I say) let us know, and let our knowledge break forth into all holy practice, that so we may live without pride, and disdain, and contempt one of another, submitting yourselves one unto another, every man esteeming other better than himself, and communicating the things wherewithal God hath blessed us, whether wisdom, or knowledge, or riches, or what else soever to the good one of another with all cheerfulness, and in all singleness of heart. And let this be spoken touching that which in general all men who are any way advanced above their brethren may learn from this great mildness of the Apostle, in equalling Epaphroditus almost with himself, and magnifying the gifts and graces of God's spirit in him, notwithstanding that he was far inferior unto the Apostle. 2. From this same example they in particular that are of greater places in the ministery may learn a good lesson, which is not to extenuate and lessen the gifts and graces of God's spirit in their inferior brethren, but to honour and esteem whatsoever graces of God in them, though far meaner than those in themselves. For are they not worthily reproved, which say, as it is in Esay, stand apart, come not near to me; Esay 65.5. for I am holier than thou? And are they not as worthily to be reproved, who because of their places and gifts above their brethren carry themselves insolently towards their brethren, and in stead of countenancing and gracing them do vilify and disgrace them, notwithstanding the good gifts and graces of God in them? Who greater in the Church then Paul was? and whose gifts greater than were his? If he then so countenanced those who were his inferiors much in the ministery that he called them his brethren, his companions in labour, his fellow-soldiers, if he for such gifts and graces of God's spirit as he saw in them, though far inferior unto his own, yet loved and honoured them for them, why should it not be thought a thing most beseeming them who are of eminent gifts and place in the Church herein to follow the holy example of the blessed Apostle? Why should not they use those that are their inferiors in the ministery as their brethren, as their companions in labour, as their fellow-soldiers? Why should no● they grace, and encourage, and stir up God's graces in their inferiors? Humbleness, and meekness, and brotherly kindness much beseemeth all the children of God one towards another, but most of all the Ministers of Christ jesus on● towards another. And if in whomsoever they be, the gifts and graces of God are by all men to be acknowledged and to be honoured, then surely especially in the Ministers by them that are Ministers of jesus Christ with them, howsoever in place they be above them. This point might be much enlarged, and what the practice is might be observed, and most worthy reproved, if this place were as fit for the urging, as the time requireth the urging of this point. But my especial desire and purpose is in this place to insist and stand upon such things as may be most for your use. LECTURE XLIII. PHILIP. 2. Verse 26. For he longed after all you, and was full of heaviness, because ye heard that he had been sick. IT remaineth now that we proceed unto the causes why the Apostle sent Epaphroditus now presently unto the Philippians, if first we shall observe one or two notes from one or two of those titles wherewithal the Apostle honoureth him in the 25. verse. Amongst those titles wherewithal the Apostle honoureth Epaphroditus, ye see how he calleth him his companion in labour. In labour? In what labour? In the preaching of the Gospel of Christ jesus, and in the building up of his body by the work of his ministery. What then? Is preaching of the Gospel of God such a labour? Is the work of the ministery, and the teaching of the people in the ways of God such a matter that it is to be counted or called a labour? Surely no, in many men's account it is not. An easy matter and no labour at all for a Minister to speak an hour unto his people. What pains can this take him? What toil can be in this work? No more but turn the cock, and then the water gushes out. He is either worth little, or else too too dainty, that will not come at every call unto the people to preach to them. Thus many account this work little or no labour. Well, is cunning in a race where there is striving for the mastery, or for the winning of the price, or of the crown that they run for, is thi● any labour? They in those Countries where this running is much used can tell that it is a labour. And how often doth the Holy Ghost compare the work of the ministery unto this running in a race? To go no farther for proof, we heard and spoke of this comparison in the 16 verse of this chapter, Phil. 2.16 where the Apostle exhorted them unto their duties both towards God and men that he might rejoice in the day of Ch●ist, that he had not run in vain, nor laboured in vain, that he had not run nor laboured in vain: what is that? that is, that hi● preaching amongst them had not been in vain unto them. Again, is the work of the husbandman, whose work hath end, but is continually either dunging, or tilling, or reaping or gathering in the fruits of his ground, or hedging, or ditching or the like, is this any labour? The husbandman knoweth, and we can easily imagine that it is a labour. And doth not the Holy Ghost sometimes call the Ministers of the Gospel God's husbandmen, and you that hear, God's husbandry, and oftentimes compare them unto husbandmen? We together (saith the Apostle) are as God's labourers, 1 Cor. 3 9 and ye are God's husbandry, and God's building. Where it appeareth by the antithesis between the Minister and the people, that the Minister is called God's labourer, that is, God's husbandman, even as the people are called God's husbandry. And in the latter Epistle to Timothy the Minister is plainly compared unto an husbandman, 2 Tim. 2.6. whose portion it is to labour before he receive the fruits. Again, is the work wherein men through painfulness and earnestness do even weary themselves, is it any labour? If any be, then certainly that is. And doth not the holy Ghost so speak of the Ministers work as of a work wherein they even weary themselves with hard labour? We beseech you (saith the Apostle) that ye know them which labour among you, 1 Th. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and are over you in the Lord; which labour, that is, which painfully and earnestly labour amongst you till they be weary. But what need more proofs for this point? The Minister that will speak plainly to the understanding of his people, that will speak sound unto the heart of his people, that will speak in the evidence of the spirit unto his people, that cares what and to what purpose he speak unto his people, must certainly labour both for speaking plainly, and sound, and in the evidence of the spirit, and for speaking to good purpose. Nay what part is there of his ministery which is not full of labour? jer. 1. To pluck up, to root out, to throw down, to build, and to plant, all works of the Minister, all great works, and all works full of labour. So that whatsoever account men make of the work of the ministery, and of the preaching of the Gospel of Christ jesus, it is a work full of labour, no less painful to the mind, then is the work of the husbandman, or artificer to the body, and consequently the Apostle well called Epaphroditus his companion in labour, even in a painful labour, in preaching the Gospel of Christ jesus. This should teach the people over whom the Lord hath made them overseers, willingly to yield unto them whatsoever duty by the Law of God or man belongeth unto them, whether it be of maintenance for their livelihood, or of reverence unto their persons. And first for their maintenance, it is the Apostle his disputation in the former to the Corinthians, that those which sow unto others spiritual things, should reap their carnal things. 1 Cor. 9.11. If we have sown unto you spiritual things, saith the Apostle, is it a great thing if we reap your carnal things? 13. Do ye not know that they which minister about the holy things, eat of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? So also, 14. saith the Apostle by way of application, hath the Lord ordained that they which preach the Gospel should live of the Gospel. For as the Apostle had said before, 7. Who goeth a warfare any time at his own cost? or who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? As if he should have said, no man doth so. The reason whereof he bringeth out of the Law of Moses: 9 For it is written (saith he) in the Law of Moses, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn. In which whole disputation, that being presupposed and taken as granted, which I have proved, namely that the work of the ministery is no idle speculation, but a painful and hard labour, ye see how the Apostle inferreth thereupon, as I now do being taught by him, that seeing the Ministers of the Gospel do labour and watch for our souls, as they that must give account unto God for them, therefore we should give unto them that portion which is due unto them for their maintenance, and this we should do with all cheerfulness as unto the Lord. Now how this duty towards them is every where almost neglected, they that live abroad see and know too well: for so it is, that every little is now too much for the Minister; if he may have some reasonable portion of that whole which is due unto him, it is thought that he is very well used; if any thing of his due may be concealed and kept from him, it is thought to be very well saved, and better so saved then ill spent: for so commonly they account of that which they give unto the Minister, albeit it be not theirs, but his which they give. far otherwise then it was in the times of greatest ignorance, and blindest superstition: for than they thought they could not give enough unto their Massing Priest, and now they think they cannot pull enough away from the teaching Minister; then they thought every penny better bestowed then other upon their Confessor, now they think every penny worse bestowed than other upon their Pastor. But it is no new thing to see blind devotion sometimes to carry men further than doth sound and sincere religion. How ready were the people of Israel to pluck off the golden earings from their ears to give them unto Aaron to make a molten calf withal? Exod. 32.3. judg. 17.10 How liberal was Micah unto the Levite, to get him to stay with him to be unto him a father and a Priest? And so it falleth out very often, that in time of darkness and ignorance men are more inflamed towards the Church and Pastors thereof, with a blind zeal, then with a true zeal in the clear light of the Gospel. Well, let us know that we are to give unto them that labour amongst us, and watch over our souls, that which is due unto them, whether it be of maintenance for their livelihood, or of reverence unto their persons. And for conclusion of this point, let that one place of the Apostle serve for both these purposes, where he saith that those Elders especially which labour in the word & doctrine are worthy of double honour, 1 Tim. 5.17 which is, as divers do expound it, of maintenance for their life, and of reverence unto their persons. They are Gods labourers, both labouring for God, and ●o bring us unto God: let us therefore carry ourselves towards them as towards God's Vice gerents upon earth, giving unto them with all cheerfulness that which is due unto them, as unto the Lord. And let this suffice touching this, that Paul calleth Epaphroditus his companion in labour. Again, he calleth him his fellow-soldier. What then? Paul or Epaphroditus, were they soldiers? Went they forth to battle? Were not the Levites, and are not the Ministers of the Gospel of Christ jesus exempted from service in war? Is the Minister to labour like an husbandman, and beside also to fight as a soldier? Yea certainly, Paul and Epaphroditus were fellow-soldiers: neither are any of the Ministers of Christ exempted from war, but fight they must, and soldiers they must be. But neither are their weapons carnal wherewithal they must fight, neither are the enemies against which they must fight so much flesh and blood, as spiritual wickednesses, and the princes of the darkness of this world. They are soldiers to fight with the sword of the spirit against every high thing that exalteth itself against the knowledge of God, and to bring into captivity every thought to the obedience of Christ. In this than that the Apostle calleth Epaphroditus his fellow-soldier, we are put in mind as of the state of all Christians in general, so of the Ministers of the Gospel in particular, namely that the life of all Christians in general, and of the Ministers of the Gospel in particular, is nothing else but a continual warfare, wherein we must still play the soldiers, and still fight. We look for a City where there shall be no more death, no more sorrow, no more crying, no more pain, neither any enemies to fight withal, where we shall triumph over every enemy that hath exalted himself against us, and where we shall reign and ever be with the Lord in the kingdom of Christ jesus for ever and ever. But whiles we are members of the militant Church here upon earth, no man better or worse, rich or poor, may promise rest unto himself, but all must stand upon their guard, and all must always be in a readiness to fight. job 7.1. Whereupon job calleth the life of man a warfare, because together with his life his warfare shall only have an end. And our Saviour telleth us, that the day hath enough with his own grief, that is, Matt. 6.34 never a day of a man's life which brings not grief enough with it upon it own back. Now the enemies which we have to fight withal, are the world without us, the flesh within us, and the devil seeking continually like a roaring Lion to devour us; none of all which want either will, or skill, or might to overthrow us, unless we hold fast the rejoicing of our hope unto the end. The flesh hath so many sugared baits and deceitful delights to allure men unto the enticements thereof, that sometimes David's, and salomon's, and men after Gods own heart, cannot avoid the snares thereof, but are entangled therewith. The world likewise hath so many ways to deceive, as that even the Disciples of Christ jesus cannot avoid it, but be deceived thereby. And the devil so furiously rageth, as that the Son of God Christ jesus himself cannot avoid his manifold temptations. These are those enemies which we have all of us to fight withal, and these we shall have to fight withal so long as we live in this flesh, and whatsoever battery any of these or all these can lay against our souls we shall be sure of it whiles we live in this world: Rom. 7.23. for the flesh evermore rebelleth against the spirit, and ever striveth to lead us captive unto the law of sin which is in our members. The world likewise knoweth not the Lord, but the amity of the world is the enmity of God, joh. 17.25. jam. 1 4. joh. 2.15. 1 Pet. 5 8. and if any man love the world, the love of the Father is not in him. The devil likewise seeketh continually like a roaring Lion whom he may devour. Nothing to rid any of us from the assaults of all these till death, and therefore all of us must be soldiers and fight against all these, as in our baptism all of us have promised, so long as we carry about with us our earthly house of this Tabernacle. And as this is the state of all Christians in general, to live in continual fight against their spiritual enemies, so the Minister in particular hath a chief part in this fight. I will not stand to enlarge this point. The devil knoweth that if the shepherd can be turned out of the way, his sheep will quickly be scattered; and if he can make the Angel of the Church of the Laodiceans to be neither hot nor cold, he will quickly bring the Church unto his bent. And therefore he bends his full force against them, arming both the flesh, and the world, and himself against them, to see if he can overthrow them, even as he did against Christ, desirous to break the head, whereas his power was limited only to bruise the heel. Now what should this teach us? Surely first it should teach us this lesson, that since we have such enemies continually to deal withal, therefore we should put on the whole armour of God, that we may be able to resist in the evil day, and having finished all things, stand fast: for so the Apostle teacheth us in the last to the Ephesians, where having set down what enemies we have to wrestle against, as against principalities, against powers, Eph. 6.12. etc. For this cause, saith he, take unto you the whole armour of God, etc. Yea but what is this armour of God, which may serve as the best armour of proof against these mighty enemies which we have to wrestle and encounter withal? The Apostle setteth it down in the same place The girdle wherewithal our loins must be girded must be verity, and integrity of doctrine: 14. our breastplate which we must have on our breast for the defence thereof, must be righteousness and holiness of life: 15. the shoes wherewithal our feet must be shod, must be the preparation of the Gospel of peace, even a prompt and ready mind to confess and embrace the Gospel of peace: 16. the shield wherewithal we may quench all the fiery darts of the wicked, must be faith, which (as john saith) is the victory whereby we overcome the world: 1 joh. 5.4. 17. our helmet for our head must be the hope of salvation purchased by the death & passion of our Saviour Christ jesus: our sword wherewithal to wound our enemy must be the word of God: and prayer and supplication in the spirit is also a necessary part of our armour, if we will be so thoroughly armed that we will be without all gunshot, as they say. This is that armour which the Apostle prescribeth us both to defend ourselves, and to offend our enemies withal; and this armour if we put on, we shall be able to stand against all the assaults of the devil, for here is armour for the whole body, from the head to the foot, unless we will turn our back upon our enemy. Now consider this, men and brethren, and lay it unto your hearts. Ye cannot but see by this which hath been spoken, that ye have great enemies every one of you to encounter withal: ye cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies. If either ye want your helmet and head piece, which is the hope of salvation by jesus Christ, or if ye want your breastplate, which is righteousness and innocency of life, or if ye want the sword of the spirit, which is the word of life, or if ye want the girdle of your loins, which is verity and soundness in religion, or if ye want your shoes, which is a mind prepared and ready to embrace the Gospel of peace, or if besides all these things, ye be fainting and failing in prayer and supplication in the spirit, in such parts as these are wanting, one or more, ye are disarmed, and lie open unto every stroke of that enemy which woundeth deadly, and every of whose venewes are as so many stings of death. It is the Apostle james his advice, Resist the devil, and he will fly from you. jam. 4 7. Would ye then have your great enemy the devil to fly from you? Ye must not turn your back and fly from him: for having no armour, as even now I told you, for your back parts, if ye fly, he follows, and strikes, and wounds deadly, because there is no armour to keep back the force of his stroke. If ye will put him to flight, ye must stand to him, and resist him. Now your resistance must be by putting on this armour of God; and if the whole armour be not put on, the enemy quickly espies his advantage, and there assaults where any part of the armour wants. Now will ye know whither to come for this armour of God, and where to have it? Come to the word of God, and the Gospel of peace, there shall ye have it, and there shall ye learn so to put it on, that the enemy, would he never so feign, yet shall not be able to hurt you. This is that word, unto the reverent hearing and embracing whereof I do often exhort you, neither can I ever too much exhort you. And now again I tell you, that if ye will stand fast in the evil day, if ye will be safe from such enemies as wound the soul deadly, if ye will as good soldiers so fight that ye will never fly, then must ye let the word of the Lord dwell in you plentifully: for so, and so only, ye shall be mighty through God to cast down holds, and every thing that exalteth itself against God, whether it be the lust of the flesh, or the lust of the eyes, or the pride of life, or whatsoever other thing else of the world it be. The second lesson which this should teach us, is, that if our whole life be nothing else but a continual warfare against such mortal enemies, then should we desire to be dissolved and to be with Christ, rather than to continue still in such a vale of misery, where there is continual fight. After a sore and sharp fight at Sea, or at Land, continued by the space of seven or eight hours, or happily a whole day together, would we blame them if than they did desire rest, or rather would we not marvel at them if than they should not desire rest? Now the fight which we maintain against our spiritual enemies, is not only for the space of certain hours, or days, but for days and nights, even for the whole term and course of our life. Should it not then seem a thing marvelous and strange, that we should not desire peace and to have our warfare at an end? Yet who is he that is not loath to lay down his house of clay? Who is he almost, that when death knocks at his door, would not live a little longer if he might? Yet let me not here be mistaken: for I do not say this as if I liked of this, that men should desire to be loosed from the bonds of this life before the time appointed of the Lord come. Nay let the children of God submit themselves unto his will, who will dislodge them when it seemeth best to his godly wisdom; and in the mean time let them this know, and therein comfort themselves, that howsoever their fight be long and great, yet that the Lord hath so done with their enemies, as judah dealt with Adonibezek, Judg. 1.6. even cut off the thumbs of their hands and feet, that is, so abated their power, and broken their strength, that though they continually assault them, yet can they never prevail against them. This therefore I do not say as if I liked that any should desire to die before his time appointed of the Lord come, but rather to lesson us in this, that when our glass is run, and our time appointed of the Lord come, we should not then be unwilling to lay down our lives, but rather be then glad and rejoice that our warfare is at an end, and that we shall be joined with our head Christ jesus. A man would think we should greatly desire to be delivered from these miseries whereunto this life is subject, rather to triumph over our enemies, then to live still at the staves end with them; rather to reign with Christ in the valley of blessing, where there is peace, and joy, and life for evermore, then to fight under Christ in the valley of tears, where he shall bear away many strokes, though not any deadly wounds, because his life is hid with Christ in God. What then should be the cause why we should not most willingly lay down our lives in the time of death? Surely in my judgement it is because in the time of our health we mind too much earthly things, and set our affections too little on the things that are above. For if in the time of our health our conversation were in heaven, as it should be, we would most patiently and willingly look for the Saviour, even the Lord jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body, and when death approached we would cry with the Apostle, Come Lord jesus, come quickly. To conclude this point therefore when our time appointed of the Lord comes, let us willingly lay down our lives, and let us be glad and rejoice that our warfare is at an end. And to the end that in the time of death we may do so, let our conversation in the mean time, in the time of health be in heaven; let us set our affections on the things that are above, and not on the things which are on the earth. For he longed after all you etc.] In these words the Apostle setteth down the cause why he now presently sent Epaphroditus unto the Philippians, and did not stay him till either Timothy or himself should come unto them. The cause was (as appeareth by the Apostle) because Epaphroditus greatly longed, it is not said after his own people, and them of his own family, but because he longed after the Church at Philippi, neither so only, but after all the Church at Philippi; neither did he only long after them all, but so he longed that he was full of heaviness till he might come unto them. And why did he so long after them that he was full of heaviness till he might come unto them? The Apostle saith, because the Philippians had heard of his sickness. Epaphroditus then longed after all the Church at Philippi, and was full of heaviness till he might come unto them, and therefore the Apostle sent him presently unto them; and again, Epaphroditus knew that the Philippians had heard of his sickness, and therefore he longed after them all, and was full of heaviness till he might come unto them. To knit up then both the causes in one, and to gather the sum of all, the cause why the Apostle sent Epaphroditus now presently unto them, was because Epaphroditus having heard that the Philippians knew of his sickness, longed greatly after them all, and was full of heaviness till he might come unto them, and comfort them over his sickness, lest they should be swallowed up of too much grief for both Paul's bands, and his sickness. Here than I note what mutual love and affection there should be between the Pastor, and his people, even the like that was between Epaphroditus and his people of Philippi. The Pastor his sickness or sorrow whatsoever should be the people's sorrow and heaviness of heart: and again, the people's trouble of mind or affliction of body should be the Pastor's anguish of soul, and vexation of spirit. So it was between Epaphroditus and his Church at Philippi, as here we see: and so it was between Paul, and all the Churches, at least on his part, as himself witnesseth, saying, that such was his care of all the Churches, 2 Cor. 11.29. that if any were weak he was also weak, and if any were offended he also burned. And I wish I could truly instance in the like affection between many Pastors and their people in this our day. But such examples are not every where with us: nay in too many places with us the Pastor cares not if he may have their fleece, though he never see or hear of his people and flock: and again in too many places the people care not, if they may have their forth in their own delights, and desires, though they never see or hear of their Pastor. Yea so far are they from this sympathy and mutual love and affection one towards another, that so the one may have his profit, and the other their pleasure, they are not much touched without any further respect either of other. Well, it should not be so, but the joy of the one should be the joy of the other, and the grief of the one should be the grief of the other. Now here happily it may be demanded, why either Epaphroditus or the Philippians should be so full of heaviness, and take the matter so much to heart, seeing his sickness, which was the cause of all this heaviness, came unto him by the will of God, and his gracious providence. Whereunto in one word I answer, that this mutual heaviness one for another was only an argument of their mutual love one of another, not any argument of their ignorance or doubt of God's providence in his sickness. Our Saviour Christ, as we read, groaned in the spirit, and was troubled in himself, Joh. 11.33. and wept for the death of Lazarus. This showed his great love of Lazarus, as the jews very well gathered, saying, behold how he loved him: 36. but will any man gather hence that he knew not or doubted of God's providence in his death? Nay himself plainly said in the beginning of that chapter, that that sickness was not unto death, but for the glory of God, that the son of God might be glorified thereby. So that albeit he knew that his death was by God's providence, God so providing that his Son might thereby be glorified, yet such was his love towards him that he wept, and was much troubled for him. Well then Epaphroditus and the Philippians might be full of heaviness each for other, in regard of that love and tender affection which they had each to other, and yet might they well both acknowledge the providence of God in his sickness, which was the cause of heaviness each in other. To the point in general in one word I say, that in that love which we bear, and aught to bear one towards another we may be sorry one for the things that befall unto another, albeit we know certainly of the providence of Almighty God therein: yet so in love one towards another we must be sorrowful one for another, that our faith in God's providence must stint our sorrow that it be not exceeding sorrowful, because we know that all things work for the best for God's children. LECTURE XLIV. PHILIP. 2. Verse 27. And no doubt he was sick very near unto death: but God had mercy on him, and not on him only, etc. AND no doubt he was sick, etc.] In these words the holy Apostle 1. confirmeth that report which the Philippians had heard touching their Minister's sickness, that it was no vain or false report, but a very true report; and secondly he signifieth his recovery, and restoring unto health. That the report which they had heard was true, the Apostle doth assure them, first affirming his sickness, and no doubt he was sick, and then the extremity of his sickness, very near unto death. In the signification of his recovery and restoring unto health, which is in the next words, the Apostle 1. setteth down the cause of his recovery, which was God's mercy, but God had mercy on him. 2. The extent of God's mercy herein, which was not to Epaphroditus alone, but to Paul also, and not on him only, but on me also. 3. The cause why the Lord in mercy to Paul also restored him unto health, to wit, lest he should have sorrow upon sorrow. i. lest his sorrow which he had by his own bonds and imprisonment should be increased by the death of Epaphroditus their Minister, lest I should have sorrow upon sorrow. The words need no farther opening or explicating, being in themselves easy enough to be understood. Let us therefore now see what notes and observations we may gather hence, whereof we may make some use unto ourselves. 1. Here we see that Epaphroditus a faithful servant of jesus Christ, a painful Minister of the Church, one whom the holy Apostle made that reckoning of that he called him his brother, his companion in labour, his fellow-soldier, was sick, and that very sore sick. Whence I gather this observation, that the children of God, and most faithful servants of jesus Christ are subject, as unto many miseries, and troubles, and infirmities of this life, so unto sickness and diseases of the body. How faithful a servant of jesus Christ Timothy was ye heard a little before upon occasion of the Apostle his promise to send him unto the Philippians vers. 19 And how subject he was unto sickness may appear by that advise which the Apostle giveth unto him in his former Epistle unto him, 1 Tim. 5.23. where he adviseth him to drink no longer water, but to use a little wine for his stomaches sake, and for his often infirmities. Of Epaphroditus his sickness likewise ye see how plain testimony the Apostle giveth in this place. Nay what child of God freed or exempted from bearing of this cross, and drinking of this cup? What shall we say then? Are not sicknesses and diseases of the body the rod of God's wrath a herewithal he doth punish the sin and rebellion of the wicked? Or doth the Lord lay the rod of his wrath wherewith he punisheth the wicked, upon his own children and faithful servants? True it is, that sickness and diseases of the body are the rod of God's wrath wherewith he punisheth the disobedience and rebellion of the wicked, as the Scriptures plainly prove unto us. Let that one place in Deuterenomie serve for all the rest; where the Lord having made great promises of blessings unto them that obey his commandments, afterward threateneth curses and plagues unto them that will not obey his voice, and keep his commandments. And amongst other of those plagues which the Lord would bring upon them, Deut. 28.2.3.15. it is said, the Lord shall smite thee with a consumption, and with the fever, and with a burning ague, and with a fervent heat etc. Where ye see plainly that consumptions, and fevers, and hot-burning agues, and such like diseases are reckoned among those plagues and rods of his wrath wherewith he punisheth the sins of that Land, 22 or that Country, or that town, or that people whatsoever that will not hearken unto his voice, nor obey his commandments. And may we not justly fear that the Lord hath taken this rod into his hand, and already begun to punish us therewith? Look unto the disobedience, and rebellion, and neglect of walking in the ways of God's commandments that is generally amongst us, and see whether we have not given him cause to take this rod, and to punish us therewith? Again, look unto such hot agues, unto such sharp, and strange, and pestilential diseases and sicknesses as are now generally amongst us, and see whether he have not begun to do with us as he threatened in his law? Surely for our sins, even because we have not obeyed his voice, and done after his commandments, he hath taken his rod, and already begun thus to punish us therewith. And this rod of his wrath, as we ourselves may see, he doth lay even upon his own children, and faithful servants aswell as he doth upon the wicked and ungodly of the earth: but yet with this difference. Upon the ungodly he layeth this rod of his wrath, in wrath and displeasure to render unto them according to the wickedness of their ways: the same rod also he layeth upon his children, not in wrath, but in love to reform them and to reclaim them from the wickedness of their ways. Upon the ungodly he layeth this rod and the stroke thereof enrageth them against God, so that in their sickness they are not only with out all comfort and patience, but like unto cursed Cain they cry, my sickness is greater than I am able to bear, why am I thus, what a severe judge is this that lieth his hand so heavily upon me; the same rod also he lieth upon his children, but he giveth them patience under the rod, and strength to bear whatsoever he layeth upon them, so that in their sickness they are comfortable both in themselves, and unto others. So that albeit the same rod lie upon both, yet doth God lay it upon them with great difference. Which yet will better and more plainly appear unto us if we shall briefly touch some of those reasons why he lieth this rod upon his children, why his children are visited with sickness. One reason is, as the Apostle saith, 1 Cor. 11.32. that being chastened of the Lord they may not be condemned with the world. For such is the loving mercy of the Lord towards his children, that when they have either omitted some such duty as they ought to have performed, or committed some such sin as they ought not to have done, he as a loving father towards his tender child whom he dearly loveth, correcteth and chastiseth them with the rod of sickness, or weakness, or some such like rod, that so they may see their own error and be healed. For this cause, saith the Apostle, many are weak and sick among you, 30. and many sleep. For this cause: for what cause? even for not discerning the Lord his body in coming unto the communion of the body and blood of Christ. In which place the Apostle plainly showeth, that therefore many of God's children are weak, and sick, and die, even because they do not duly and diligently examine themselves before they come unto the celebration of the Lord his supper. But, saith he, when we are judged and punished, we are chastened of the Lord as children of their father, that we should not be condemned with the world, even with the wicked men of the world, whose portion is in the lake that burneth with fire and brimstone for ever. Sometimes than God's children are sick, that so their error, or their negligence, or their wickedness may be reform, and they brought into the right way wherein they should walk. Another reason is, that so they may be stayed from such inordinate ways as whereunto naturally they are bend, and wherein sometimes they would walk if they were not holden back as with a bridle. For whose delight in the ways of the Lord is so entire and so altogether uncorrupt before him. That he maketh, as he should do, his law his whole delight, and his councillor? Nay whose paths are so strait that he hath not an overweening delight in some crooked by-paths? or whose will and desire, and affections are so sanctified that they are not often inclined, and sometimes carried as it were with a main stream unto that which is evil? And therefore the Lord only wise knowing best what is best for his children, sometimes visiteth them with sickness, that so being exercised with his rod they may not run into such danger of body and soul as otherwise they would. A third reason why the children of God are sick sometimes is, that thereby he may make trial of their faith, and of their patience, to see whether they can be conrent as to receive health, so to receive sickness of the Lord, and whether as in health, so in sickness they will put their trust in the Lord, and submit themselves unto his will. For both health and sickness they are of the Lord, and both in health and in sickness we should put our trust in the Lord, and submit ourselves unto his will. Yet so choice we are that we can be content to receive health from the Lord, but hardly to receive sickness from the Lord, and so weak we are even the best of us that howsoever we do in health, yet in sickness we can hardly submit ourselves unto God his will, and oftentimes more put our trust in Physicians then in the Lord, 2 Cron. 16. as we read that that good King of judah Asa did, therein declining from that right path wherein he ought to have walked. Sometimes then as I say God's children are sick that the Lord their God may so try whether they will still cleave fast unto him, and patiently submit themselves unto his will. A fourth reason why the Lo●d sometimes visiteth his children with sickness is, that they also may have a farther trial of the merciful goodness of the Lord towards them. For albeit his children are never without great experiences of his merciful goodness towards them, yet wherein have they greater experience thereof, and wherein their soul more to rejoice then that in the time of their sickness he assisteth them with the comfort of his holy spirit, and giveth them strength and patience to endure what he layeth upon them, and suffereth not their faith, or their hope to fail, but so prepareth them unto him, that come death, come life, they can willingly embrace either, because they know that come death, come life they are the Lords. An especial great goodness of the Lord towards his children. Whereof they have such trial in time of their sickness as that thereby not themselves alone, but such as are about them are and may be greatly comforted. And sometimes no doubt they are sick that seeing the goodness of the Lord towards them in time of their sickness; they may the rather praise the Lord for his goodness, and study to glorify his name in the time of their health. Not to trouble you with more reasons hereof, the last reason why the Lord visiteth his children with sickness is, to put them in mind both of that sin which dwelleth in them, and also of their mortality. For sickness is both the fruit of sin, and also the Harbinger of death. For howsoever sin be not the only cause wherefore sickness cometh, yet is it always a cause wherefore it is sent: insomuch that we see when our Saviour healed some that were sick, he would say sometimes unto them, some be of good comfort, thy sins are forgiven thee: Math. 9 2. In which speech he gave them this note, that sin was the principal cause of their sickness: and sometimes he would say unto them, Behold thou art made whole, sin no more, lest a worse thing come unto thee; wherein in effect he told them that their sickness was a chastisement for their sin. And again howsoever death doth not always follow sickness, yet ought sickness always to put us in mind of our mortality. Well it may be that those our houses of clay which in this or that sickness threaten to fall, may for a time be patched up again, yet they which threaten now to fall, at length shall fall, and down to the ground they shall be brought. For as the Psal mist speaketh, who liveth that shall not see death, Psa. 89 47. or who shall be able to deliver himself from the hand of the grave? Of the dust of the earth we are, and to earth we shall return; and so many sicknesses as we are visited withal should be unto us as so many remembrances both of that sin which cleaveth so fast unto us, and likewise of death which is the fruit thereof. Thus than ye see the reasons why the Lord lieth this rod of sickness upon his own children, namely, as a merciful and loving father to reform whatsoever error, negligence, or other fault is in them, to keep them back as with a bridle from inordinate walking, to make trial of their faith, and patience, to give them trial of his merciful goodness towards them, and to put them in mind of sin dwelling in them, and of their mortality. Whereby also ye may easily discern in what a different sort the Lord layeth on this rod on the godly, and on the ungodly; on the one as a father, on the other as a judge, on the one in love, on the other in wrath, on the one to chastise and correct, on the other to punish and revenge, on the one to reform the wickedness of their ways, on the other to recompense them their wickedness, on the one to save them from death and hell, on the other to bring them to the pit of destruction. Hence then may the children of God receive notable comfort in all their sickness, and in all their visitations. For O thou 〈◊〉 of God, and servant of the most high, is the hand of thy God upon thee? art thou sick? This is no other cup than ●paphroditus hath drunk before thee, or then is common unto thee with all the sons of God. And albeit thou mayst seem unto thyself that thou art not privileged from the wicked and ungodly, because thou drinkest of the cup of his wrath, because thou art visited with sickness as well as they, and perhaps more than they, yet pluck up thine heart, be not discouraged, but be of good comfort. For he doth not rebuke thee in his anger, neither doth he chastise thee in his displeasure: but as a merciful and loving father, in tender love and in great compassion by this his gentle hand and loving correction he calleth thee to remembrance of thy ways, and lets thee see what thou art, and whether thou must. Thy heart is not sound and right with thy God, thou art negligent in doing of his will, thou hast walked in some by-path wherein thou shouldest not have walked; thus lovingly and mildly he correcteth thee that thou mayest reform the wickedness of thy ways, and there may be an healing of thine error. Again, thou art walking where and whether thou shouldest not; thus he stayeth thee that thou run not thyself upon the rocks, and that thou make not shipwreck of faith and a good conscience. Again, thus he trieth thee that thy faith and thy patience being tried thou mayst be made like unto pure and fine gold purified seven times in the fire. Again, thus he giveth thee full trial of his merciful goodness towards thee, comforting thee with the joy of the holy Ghost in the bed of thy sickness, giving thee patience to endure his cross, confirming thy faith in Christ jesus, and assuring thee of the hope of thy salvation. Lastly, thus he putteth thee in mind of thyself, that thou shouldest not forget thy God, or thyself, but remembering that thou art both sinful, and mortal, shouldest shake of sin, and so number thy days that thou mightest apply thine heart unto wisdom. O how should not the remembrance of these things comfort thy soul when thou liest sick upon thy bed. Beloved in the time of health let us think of these things, and in the day of sickness let us not be discouraged. I have stood the longer upon this point because the time seemeth unto me so to require. Many of our brethren the Lord hath already taken unto himself, many in many places are presently sick, and sharply visited, and when our turn shall be he only knoweth who maketh sick, & restoreth unto health. In the mean time, let our health be to the glory of his name, and in the time of sickness let us comfort ourselves with these things. I might here note the time when the Lord lay this his rod of sickness upon Epaphroditus, which was even when he was faithfully and painfully occupied in the work of Christ, when he was carefully discharging the trust reposed in him by the Church of Philippie, when he was ministering unto the holy Apostle lying then in prison such things as he wanted. Let it not therefore seem strange unto us if when we are faithfully labouring in the works of our calling, even than the Lord strike us with any rod, or visit us with sickness. Which note I do the rather now point at by the way, because the manner of some is upon such occasions to make wonderful ill collections. As for example: the Preacher confuting a point of popish doctrine groweth to be so sick that he is forced to break off, and to come down before he can end the point. What is the collection? Did not ye see, say some that are popishly affected, how the Lord did even control his discourse, and by his judgement upon him gave sentence on our side. Another example: the judge from his seat of justice pronouncing sentence against the wicked Traitor, or vilemalefactor, presently or quickly after falleth sick, and happily not long after dieth. What is the collection? Thus say some, hath the Lord given judgement upon him for such judgement as he gave against others? And thus because their foolishness cannot reach unto the depth of God's counsel and wisdom in his visitations, they condemn them whom the Lord hath not condemned, and judge that as unholy and ill, which the Lord approveth as holy and good. Whatsoever he doth is holy and good, and if he chastise us with his rods even then when we are doing his will, who shall ask him a reason of that he doth? Let us therefore learn to submit ourselves unto the Lord, and let us beware how we judge of things according to our own reason and imagination, least happily we condemn that which the Lord hath not condemned. But my meaning was only to touch this by the way. Now a word of the extremity of his sickness. Very near unto death.] Here was the extremity of his sickness, Epaphroditus had been sick, and so sick that he was very near unto death, even without all hope of recovery of health in man's sight and judgement. Whence I note the wonderful counsel and wisdom of our God, who oftentimes brings his children even to the gates of hell, and thence calls them, to the pit of destruction, and thence fetches them to death's door, so that there is but a step between them and death, and thence delivers them. joseph was cast into the deep dungeon, and his feet set fast in the stocks, and thence the Lord delivered him. jonas was cast into the sea, and there the Lord kept him alive. Daniel was thrown into the den of Lions, and there the Lord rescued him, and delivered him from the teeth of the Lions. The three children were cast into the hot firie-furnace, and there God provided for them that the fire had no power over them to burn no not an hair of their head. But most befitting our present purpose is the example of that good King Ezechias, who was so sick that all Physicians as we say in a case of extremity gave him over, and there was no hope of life: insomuch that the Prophet Esay came unto him, and said unto him, Thus saith the Lord, Esa. 38.1. put thine house in an order: for thou salt die and not live. Here was even the like extremity of sickness that Epaphroditus was brought unto. A step only between them and death, or rather no steppel, but they delivered out of the jaws of death as a pray out of the teeth of the wild beast, or as a bird out of the snare of the fouler. And this the Lord may seem to do for these causes amongst many other. 1. Thereby to make his power more to be known amongst the sons of men. For what can more manifest the power of almighty God then to save us when the pit is now ready to shut her mouth upon us, and nothing but present death before us? 2. To increase their thankfulness who being brought unto the gates of death are thence delivered. For how much nearer they were unto death, so much greater praises are due unto him that hath delivered them from death. 3. Thereby to humble them for ever under his mighty hand by whom they yet live, move, and have their being. For what should more humble us then plainly to see that it is no way in ourselves, but in the Lord only to save our life from death, and to deliver us from the power of the grave? Seeing then it pleaseth the Lord oftentimes to bring even his dearest children, and choicest servants into such extremities, as of other dangers, so of sickness, let us take heed how we judge them as plagued of God for their offences, because they are so extremely visited. Ye know it was the great fault of jobs friends that still they urged him that surely he was a great and grievous sinner, a wicked and an ungodly man, because the Lord his hand was so heavy upon him. Nay my brethren, though some of our brethren in these hot and sharp diseases through extremity of pain, or otherwise howsoever, should sometimes break out into impatient speeches, yet let us take heed how we judge them as forsaken of the Lord, ye know the example of job, into what execrations, and words of impatiency he broke out through that extremity of grief wherewith he was holden: who yet was a very choice servant of the Lord, and whose patience is commended in the Scriptures. Again, seeing it pleaseth the Lord oftentimes to bring even his dearest children, and choicest servants into such extremities of sickness, let this be a comfort unto us in what extremity of sickness so ever we shall be. For no new thing herein doth befall us, but such as oftentimes doth the dearest children of God, and he which delivered them from the hand of the grave when the pit had even shut her mouth almost upon them, will also deliver us if it shall be for his glory, and our good. Sickness, and extremity of sickness all are of the Lord, and all for the best unto his children. Let us therefore in all things that befall us so submit ourselves unto the will of the Lord, as that both in heart and voice we ever pray and say, thy will be done in earth as it is in heaven. LECTURE XLV. PHILIP. 2. Verse 27. But God had mercy on him, and not on him only, but on me also, lest I should have sorrow upon sorrow. But God had mercy on him] Where the Apostle first setteth down the cause of his recovery and restoring unto health, which was God's mercy. 2. The extent and bountifulness of God's mercy therein, reaching not to Epaphroditus alone, but to Paul also. 3. The Apostle setteth down the cause why the Lord in mercy towards him also restored Epaphroditus unto health, to wit, left he should have sorrow upon sorrow, i jest unto that sorrow which already he had by his bands and imprisonment there should have been added another sorrow for his death. The words are so plain and easy in themselves to be understood, that there needeth no farther opening or explication of them. Let us therefore see what notes and observations we may gather hence whereof we may make some use unto ourselves. But God had mercy on him] By which phrase of speech the Apostle signifieth Epaphroditus his recovery and restoring unto health: Yet see how the Apostle was not content barely to say, but he was restored unto health; but signifying even this same thing he withal noteth both who restored him, & wherefore he was restored unto health, saying, But God had etc. As if he should have said, but God for his mercy's sake restored him unto health. Whence I note, that it is the Lord that woundeth, and maketh whole, that both visiteth us with sickness, and also holdeth our soul in life, and healeth all our infirmities. For so the Lord himself saith, Behold now, for I, Deut. 32.29 I am he, and there is no God with me, I kill, and give life, I wound, and I make whole. And again in Exodus saith the Lord, Ex. 15.26. I am the Lord that healeth thee. And therefore the Prophet thus prayeth, heal me o Lord, and I shall be whole, save me, I●r. 17.14. Ps. 103.2.3. and I shall be saved. And the Prophet David thus stirreth up himself to praise the Lord, saying, Praise the Lord o my soul, and forget not all his benefits, which forgiveth all thy sin, and healeth all thine infirmities, or, all thy sicknesses and diseases. It is the Lord than ye see that healeth our sickness, and holdeth our soul in life; yea it is even he that delivereth us both from the first, and likewise from the second death. Yet I would not here be so mistaken, as if I judged that because it is the Lord that healeth our infirmities, therefore in the bed of our sickness we should only call upon the Lord, and neglect the means ordained for the recovery of our health. For as he hath appointed the end, so hath he ordained the means unto the end: And albeit sometimes he work without means, and restore unto health without any medicine or physic at all, yet most ordinarily he worketh by means, and restoreth unto health by medicine and physic. And therefore we are not at any time to neglect the means of physic and such like helps for the recovery of our health, but rather we are to use them with all thankfulness unto the Lord for them, and with all prayer and supplication in the spirit for his blessing upon them. We see how that good King Ezechias, when it had been told him of the Lord by the Prophet, 2 Reg. 20.5.6. thus, Behold I have healed thee, and the third day thou shalt go up to the house of the Lord, and I will add unto thy days fifteen year; yet for all that, 7. when the Prophet said unto him, take a lump of dried figs, and lay it upon the boil, and thou shalt recover, he took it, and laid it on, and recovered. He might have said, hath the Lord spoken and will he not perform it? He hath promised me health, and a lengthening of my days for 15 years; what need I more than his word, what need I any medicine, or prescript from any Physician? But we see he used no such speech, but as it pleased the Lord to use these means in restoring him to health, so he with all thankfulness used the means, and was restored unto health. Let us therefore know that it is the Lord only that delivereth from death, and restoreth unto life and health; and that this he doth sometimes without means, and most commonly by means. Let us therefore in the bed of our sickness call upon the Lord, and let us not neglect the means which he hath ordained for the recovery of our health. Let us only trust in the Lord, and let us know that if the means be helpful unto us, it is because of the Lord his blessing upon them. He blesseth the means, and therefore we are healed by the means, so that he healeth, and therefore we are healed. Now what is the cause wherefore the Lord having visited us with sickness doth again raise us from the bed of our sickness, and restore us unto health? This is not for any thing in ourselves, but for his own mercy's sake, as the Apostle plainly showeth when he saith, but God had mercy on him▪ for it is as if he had said, but God for his mercy's sake restored him unto health. Whence I gather this note, that restoring unto health is a mercy of the Lord. Which is farther proved unto us by that song or psalm of thanksgiving, which Ezechias made after his restoring unto health, where he saith, Esay 38.17. Behold for felicity I had bitter grief, but it was thy pleasure to deliver my soul from the pit of corruption. It was thy pleasure, or it was thy love to deliver my soul etc., where that is ascribed to God's love, whence his mercy floweth, which in our Apostle is ascribed unto God's mercy. So that restoring unto health is a loving mercy of the Lord. What shall we say then? When wicked and ungodly men are restored unto health, is this a loving mercy of the Lord towards them? Yes surely. ●or albeit so their sin, and consequently their judgement be increased, yet this not coming from this mercy of lengthening their days, but from their own corrupt nature, we are to account that health, and life, and wealth, and whatsoever else they have are temporal mercies of the Lord upon them. Howbeit the mercies of the Lord in restoring his children unto health, and in restoring the wicked unto health, are much different. His mercy wherein he restoreth the wicked unto health, is a general mercy whereby he taketh pity upon all men, proceeding from such a love as whereby he maketh his sun to arise on the evil, and the good, and sendeth rain on the just, and unjust. But his mercy wherein he restoreth his children unto health is a special mercy, whereby he taketh pity upon his children, proceeding from that love wherewithal he loveth us in Christ jesus: by that the wicked are only restored unto bodily health, by this the children of God are so restored unto bodily health, that farther in soul they are more quickened then before: by that the judgement of the wicked is increased, for that they abuse their health, whereunto in mercy they are restored, unto the dishonour of God; by this God's name is more glorified in his children, for that they use their health, whereunto in mercy they are restored, to the praise of the glory of God's grace. In a word, by that the wicked are made more inexcusable, by this the children of God are made more fruitful in good works, and more assured of God's love. Albeit then it be a mercy of the Lord both to the godly, and likewise to the ungodly that they are restored unto health, for that the Lord might in justice have suffered his rod to lie longer upon them, if he had dealt with them in weight and measure; yet is it such a special mercy proceeding from such a special love which he vouchsafeth unto his children in restoring them to health, as that the wicked and ungodly have no part or portion at all therein. Is it then such a special mercy unto God's children that they are restored unto health? Were not death rather a special mercy of the Lord unto them? or had not death then been a special mercy unto Epaphroditus? Surely it cannot be denied, but that it is a special mercy of the Lord unto his children, if when he hath exercised them with his rod, and prepared them by sickness unto himself, he take them by death out of the miseries of this life, and translate them into the kingdom of his Son. Ap. 14.13. For so saith the Spirit: Blessed are the dead that die in the Lord: and why? for they rest from their labours, and their works follow them. They rest from their labours. What is that? that is, by death they are delivered and freed from such griefs, and sorrows, and labours, and troubles and revilings, and persecutions, and hatreds, and other manifold calamities whereunto this life is subject, yea & from that grievious yoke and heavy bondage of sin, which made the Apostle to cry, Rom. 7.24. O wretched man that I am who shall deliver me from the body of this death? Again, their works follow them. What is that? That is, their good deeds which they did in the the love of God, and in the love of his truth after death acompanie them, and they receive that crown of glory which the Lord in mercy hath promised to all them that love, and fear him, & walk in his ways. So that whether we respect the end of wretched miseries, or the perfect fruition of everlasting happiness which the children of God have by death, it cannot be denied but death is an especial mercy of the Lord unto them. And in these respects death then had been a special mercy of the Lord unto Epaphroditus: and in these respects I doubt not it was, that Paul desired in the former chapter to be dissolved, and to be with Christ, Phil. 1.23. even that he might be freed from the miseries of this life, and that he might be joined with his head Christ jesus, to reign with him in his kingdom for ever in the time appointed of the Lord. But as death, so likewise life, and restoring unto health is a special mercy of the Lord unto his children, because so they are made farther instruments of his glory who hath restored them unto health. For being restored unto health, both they consider the merciful goodness towards them, and so break out into his praises who hath done great things for them; Esay 38.18 whereas the grave cannot confess the Lord, neither death can praise him, but the living, the living, as saith Ezechias, they confess him, and sing praises unto his name: & again being restored unto health, they consider that the Lord hath reserved them for his farther glory to be manifested in them, or by them, and therefore their study and care is so to lead their lives, as that God's name may be glorified in them, and by them. A good nature (ye know) rejoiceth in every opportunity that is given him, whereby he may show himself thankful and dutiful, though it be to his trouble and cost. Even so the children of God, though this life be full of trouble and grief, yet when their health is restored and their days lengthened, they rejoice in the opportunity that God hath given them to do good in the Church, or in the commonweal, and are careful therein to show themselves both thankful and dutiful unto their God. For answer then unto the point, in man we are to consider briefly these two things, the good of himself, and the good of others unto the glory of God. In respect of the good of himself, death is a special mercy of the Lord unto every child of God, because than they rest from their labours, and their works follow them. And therefore the Apostle said, it is best of all to be loosed, and to be with Christ. Phil. 1.23. But in respect of others and of the glory of God, it is a special mercy of God unto his children to be restored unto health, because so they are made farther instruments of his glory, and of the good either of Church, or of Commonwealth. And therefore the Apostle addeth, 24. nevertheless to abide in the flesh is more needful for you. Albeit then death had been a special mercy of the Lord unto Epaphroditus in respect of the good of himself, yet in respect of the Church at Philippi, it was a special mercy of the Lord, as our Apostle here saith, that he was restored unto health. Neither yet would I so here be understood, as if I thought, or taught, that it is a special mercy of the Lord unto his children to be restored unto health only in respect of the good of others, and not at all in respect of the good of themselves: for albeit death be so a special mercy of God unto them in respect of the good of themselves, for that thereby they are freed from the troubles of this life, and received into everlasting joy and bliss; yet is health also and life a special mercy of the Lord unto them, even in respect of the good of themselves, because the oftener they pass through the fire, the more they are purified, and made the finer gold; the more they are bolted and sifted, the finer flower they will be. Albeit therefore by life they have more troubles, yet because by troubles they are made more glorious, therefore is life and restoring unto health a special mercy of God unto his children, not only in respect of others good, but in respect also of the good of themselves. Are then both death and recovery of health special mercies of the Lord unto his children? If then we be the children of God, let not our hearts be troubled nor fear in the bed of our sickness. If it please the Lord by death then to cut off our days, this let us know, that in mercy towards us he doth it, that so we may not see the evils that are to come, that so we may have rest from all our labours, and from all the troubles of this life, and that so we may be ever with our head Christ jesus, and have the full fruition of those joys which eye hath not seen, neither ear hath heard, nor hath entered into the heart of man to think of. And again, if it please the Lord to restore us unto health, let us know that in mercy likewise he doth it, that so we may confess his name, and sing praises unto him in the land of the living, that so we may be further instruments of his glory in doing good unto others, either in in the Church, or in the Commonwealth, and that so being further tried, we may be further purified, to return as fine gold out of the fire. Hath any of us then cause to mourn for them that do already sleep in the Lord? Let us mourn, but not as men without hope: for the Lord hath had mercy on them, and in his mercy towards them hath delivered them out of prison into a most glorious liberty, and hath brought them from a most troublesome sea of miseries, unto the most happy haven of everlasting blessedness. Again, hath any of us been restored from sickness unto health? Let us remember that the Lord herein hath had mercy on us, as he had on Epaphroditus. For this mercy let us show ourselves thankful unto the Lord, and our thankfulness unto the Lord let us testify unto the world by walking worthy of this mercy. He hath reserved us unto his further glory. Let us glorify God both in our bodies, and in our spirits, for they are Gods. Let us be faithfully, and painfully, and carefully occupied in the works of our calling, whatsoever it be, unto the glory of our God. And in particular, as this time requireth, as God hath had mercy on us by restoring us unto health, and bringing us from the gates almost of death unto life, so let us take pity and compassion on our poor distressed brethren, and by our morsels of bread and other relief, let us save their lives from death. As our lives were precious in God's sight, so let their lives be precious in our sight, who happily are as dear unto God as we are. For know this, that blessed are they that consider the poor and needy, etc. Psal. 41.1.2.3. And not on him only, but on me also.] We have heard of God's mercy on Epaphroditus in restoring him unto health, which was both a work of the Lord, and a work wherein the Lord showed his mercy on Epaphroditus. Now see the riches and the bountifulness of God's mercy herein: for in restoring him unto health, God's mercy was not showed on him alone, but on the Apostle Paul also. The note which hence I gather, is this, that in the mercies of the Lord upon his children there is oftentimes a blessing not for them alone in particular, but for others of his children also▪ So sometimes he showeth mercy on the child, and kee●●h him alive for his parent's sake, to be their staff of comfort in their old age; and again sometimes he showeth mercy upon parents, and keepeth them alive for their children's sake, to bring them up in the fear of God, and in the knowledge of his will. So likewise sometimes he showeth mercy on the Pastor, and from sickness restoreth him to health for his people's sake, both that they may be kept safe from scattering by the Wolf, and that they may be taught in the ways of the Lord: and again, sometimes he showeth mercy on the people for their Pastor's sake, lest that punishment which should justly light upon them should bring too much sorrow upon him. So we read that he showed mercy unto that good King Ezechias being sick unto death, 2 Reg. 20.1. in restoring him unto health, neither unto him alone, 7. but even therein likewise he showed mercy unto the people of judah, in that so he kept them for fifteen years space from such manifold miseries and corruptions in religion as afterwards followed in the reign of Manasses. 21.2. Thus the Lord rich in mercy, so shows his mercies unto his children, as that therein there is a blessing not to them alone, but to others also. This should teach us thus much, that we should not be too much puffed up for whatsoever mercies the Lord vouchsafeth unto us, as if for our own sakes alone they were bestowed upon us, but seeing therein the Lord also purposeth a blessing unto others, our care should be to use them to the benefit of others: our health to profit others, our wealth to do good unto others, our knowledge to instruct others, and whatsoever mercies we have unto the good of others. Which lesson also our Saviour Christ taught unto Peter, when he said unto him, Luk. 22.32 Thou when thou art converted, strengthen thy brethren. But how have they learned this lesson, that like unto that unprofitable servant in the Gospel, Matt. 25. hide their talon in the ground, and never do good with that knowledge wherewithal God hath blessed them? or they that like unto that rich man in the Gospel, Luk. 16.19. only feed and themselves, and never regard to refresh poor Lazarus, no not with the crumbs that fall from their tables? or they that like unto Nimrod that mighty hunter before the L●●d, by their power and might cruelly oppress, and wickedly tyrannize over their poor brethren? How have those parents learned this lesson, that never regard the godly education of their children? or those children, that despise their father's instruction, and forsake their mother's teaching? or those Pastors, that seldom or never look unto their sheep? or those sheep, that will not hear the voice of their Pastors? Certainly in men of all sorts there is either great ignorance, or great forgetfulness, or great contempt of this instruction: for generally we do not use the mercies of God upon us unto the benefit of others, but either we know not, or we forget, or we neglect so to use them, or we do abuse them unto the hurt of others. Well, let us know that as this mercy was showed on Epaphroditus not for his sake only, but for Paul's, lest he should have sorrow upon sorrow, so whatsoever such mercy is showed on us, it is not for our own sakes only, but for others also, that they may have comfort and profit thereby, or otherwise lest they should some way be grieved and troubled. And therefore as the Lod hath bestowed this or that mercy upon us, of health, or of wealth, or of wisdom, or of knowledge, or the like, let us use the same to the good and benefit of others, as our state, or place, or calling doth require, and in any case let us beware that we abuse them not unto the hurt of others. Now let us see wherein it was a mercy of God upon Paul, that Epaphroditus was restored unto health. The Apostle showeth it when he saith, lest I should have etc. Herein then was it a mercy of God on Paul that Epaphroditus died not upon that sickness, because so he should have had sorrow upon sorrow, unto his sorrow by his own bands and imprisonment should have been added another sorrow for his death. God therefore had mercy on Epaphroditus and restored him unto health, not for his own sake only, but for Paul's, lest he should have sorrow upon sorrow. What then? Was Paul sorrowful for any thing that befell him, or that was likely to befall him? Did he not with patience bea●e whatsoever did or could befall him? Or could he be said to bear that with patience for which he was sorrowful? That Paul was sorrowful for many things, may and doth appear even by this one place. He was sorrowful for his own bands and imprisonment; he was sorrowful to see Epaphroditus, and to hear the Philippians to be so full of heaviness: and if Epaphroditus had now died, his death would have made him very sorrowful. All which notwithstanding, he did with patience bear both his own bands, and the heaviness of Epaphroditus, and the Philippians, and so would have borne Epaphroditus his death if he had died. For he●ein was his patience seen, that he did with such constancy and courage for Christ's sake suffer those things which caused his sorrows, as that he was not overcome of sorrow, but so moderated it, as that he mildly bore whatsoever caused sorrow. And how is patience seen, but in moderating sorrows, and quietly suffering them, and whatsoever may cause them? The note than is, that sorrow and the like affections and passions of minds are nothings unbeseeming Christians, as some have foolishly thought, but rather such things as very well beseem them. Esa. 53.3. It was prophesied of our Saviour, that he should be a man full of sorrows; and that he was so, may appear by his weeping over jerusalem, by his trouble in spirit at the death of Lazarus, and by many other things. Nay how shall we call him a Christian that hath shut up all bowels of compassion, and is not touched with a fellow-feeling of his brethren's infirmities? Herein is a good point of true Christianity, that we rejoice with them that rejoice, and weep with them that weep, and that we bear with patience our own sorrows, and whatsoever loss or cross which may cause sorrow. Yea, but was it not a fault for Paul to be sorry for Epaphroditus his sickness? or should it not have been a fault in him if he had been sorry for his death, seeing these things came and should have come by the will of God? No surely: both in him it was, and in all Christians it is a Christian thing to visit the sick, and to be sorry for their infirmities, and for their death. So was Christ, so were the Apostles, and so are all Christians, and aught to be. For what other thing is this for them that be strong and in health, then for the rich to give unto the poor, for the learned to instruct the ignorant, for the strong to help the weak, etc. 1 Th. 4.13. Yea, but we are forbidden to sorrow for the dead: How then should it not have been a fault in Paul to have sorrowed for Epaphroditus his death? Sorrow for the dead is not there simply forbid, but such sorrow as they have which have no hope of the resurrection of the dead, and of life everlasting after this life. They sorrow immoderately, because they think that when death comes there is an end. Such immoderate sorrow for the dead is there forbidden, lest we should seem by our too much sorrowing so to think of the dead as the Gentiles did. But a moderate sorrow is neither there, nor elsewhere forbidden, but rather commended unto us by this example of our holy Apostle. So that we may sorrow for the dead, if we do it moderately, and with submission unto the will of the Lord, knowing that whatsoever he doth is good, and that all things work together for the best unto those that love and fear him. Yea, but had not Paul the gift of healing? If then Epaphroditus his sickness or death were such a matter of sorrow unto him, why did he not heal him? That Paul had the gift of healing appeareth by many places in the Acts, as where it is said, that God wrought no small miracles by the hands of Paul, so that from his body were brought unto the sick kerchiefs, Act. 19.11 12.28.8.9. or handkerchiefs, and the diseases departed from them. And again, where it is said that he healed the father of Publius, who lay sick of a fever, and of a bloody flix, and that he healed many which had diseases in that Island. Yet it is very like that he could not heal Epaphroditus, albeit no doubt he would gladly have had him whole. And this is a plain proof unto us, that the Apostles healed sicknesses and wrought other miracles, not by any virtue or power of their own, but by the power of God; not whensoever they would themselves, but when it pleased the Lord they should: as also it is said in the Acts, Act. 5.12. that God wrought many signs and wonders by the hands of the Apostles. Being therefore only God's instruments to heal diseases, and to work miracles, neither our Apostle, nor any of the rest, could whensoever they would do these things, but only when he would whose instruments they were. LECTURE XLVI. PHILIP. 2. Vers. 28.29.30. I sent him therefore the more diligently, that when ye should see him again, ye might rejoice, and I might etc. THus far of the first cause why Epaphroditus was so presently sent unto the Philippians. Now follow the other cause; I sent him therefore, etc.] The first cause why he presently sent him unto them, was (as we have heard) because of Epaphroditus himself, because he so longed after them, that he was full of heaviness till he might see them, as verse 26. Other two causes of such present sending him unto them are mentioned in this verse in the words now read unto you: The one, because of the Philippians, that they when they should see their Minister again might rejoice, in these words, that when ye should see him again, etc. The other, because of the Apostle himself, that he might be the less sorrowful, when they should have cause to rejoice by his presence with them, in these words, and I might be the less sorrowful. The words, ye see, are inferred by way of conclusion, I sent him therefore, etc. Where it is to be noted, that whereas before he had said, I thought it necessary to send him unto you, now he addeth a note of diligence and speed which he used herein, saying, I sent him therefore the more diligently. And wherefore did he use such diligence and speed in sending him? That is signified in the next words, to have been partly in behalf of the Philippians, that when they should see him again they might rejoice that he had so well recovered his health, and that now they might have the fruit of his labours amongst them; and partly in behalf of himself, that he might be the less sorrowful. Whereby the Apostle signifieth, that albeit he shall not be quite without sorrow when they shall have cause to rejoice in Epaphroditus his presence, because there were many things besides which gave him cause of sorrow, yet he shall be much less sorrowful, because he shall be eased of that sorrow which he conceived upon Epaphroditus his sickness, and upon their heaviness for his sickness. Now before we proceed farther, let us see what observations we may gather hence for our use and instruction. I sent him therefore the more diligently] In these words I note the diligence and carefulness, and speed which the Apostle used in sending Epaphroditus unto the Philippians, notwithstanding himself at this time had so great use of him as that almost he could not be without him. For the Apostle lying now in prison where Epaphroditus ministered unto him such things as he wanted, it could not be but he must needs have great use of him. Yet when the Apostle heard that they were so full of heaviness for his sickness, and that they greatly desired to see him, he slacked no diligence, neither used any delay, but with what diligence and with what speed he could he sent him unto them. Whence I observe the nature and disposition of a faithful friend, which is not to delay the time, but whatsoever excuse else we might make, with all diligence to gratify our friend when his need doth require. For as cheerfulness and willingness, so carefulness and readiness then to pleasure when need doth require are very requisite in the performance of every duty of one friend unto another. Yea but where shall a man find such a friend, as without delay, when need doth require, will do the duty of a friend, when he might have happily just excuse to the contrary? Surely I must here say unto thee as Isaac said unto jacob, when he advised him whence to take a wife; Gen. 28.1.2. Take not a wife (saith he) of the daughters of Canaan, arise, get thee to Padan Aram to the house of Bethuel thy mother's father, and thence take thee a wife of the daughters of Laban thy mother's brother; 24.3.4. or as Abraham had said before touching the marriage of Isaac; Thou shalt not take a wife unto my son of the daughters of the Canaanites among whom I dwell, but go unto my country, and to my kindred, and thence take a wife unto him: so I say unto thee, if thou wilt make a good choice of thy friend, get thee unto the household of faith, and there shalt thou find such a friend as now we speak of; join thyself unto them in whom there is religion and the true fear of God, and in them thou shalt find that which thy soul desireth. Others can and will make as fair a show oftentimes as the best, and yet fail thee happily then when thou most needest them. Every little pretence will serve them for excuse good enough; but if they can have such an excuse as here Paul the Apostle might have had, though thou stand in as much need of help, as here the Philippians stood of comfort, hope thou mayest, but help thou shalt find none. But they that are joined unto thee in Paul's spirit, they that are linked unto thee in that best bond of love, the fear of the Lord, they will not fail thee in the needful time of trouble, they will not shift thee of for this & that time with this or that excuse, but with all diligence, and with all speed they will be ready to help thee, and to comfort thee as thy need doth require▪ for indeed sincerity in religion, and the true fear of the Lord, are the best bands of christian friendship. We read in profane stories of some much renowned for most rare friendship. But what else were those but as shadows in respect of the body? What friendship of theirs came ever near unto that of jonathan and David, 1 Sam. 18.1. whose souls were so knit either unto other as that either loved other as his own soul? Who more faithful unto any than Hushai the Archite unto David, 2 Sam 15. at whose request he took (as we say) his life in his hand, and undertook with all diligence and speed to bring to nought the counsel of Ahitophel? Yea generally where religion and the fear of the Lord knits the knot, there the friendship is most sure, and the duties thereof best performed. If therefore thou wilt have such a friend, as without delay (when need doth require) will do the duty of a friend, and not shift thee of for this & that time with this and that excuse, join thyself unto him that is religious & feareth the Lord, and let your love be in the Lord, and for the Lord. For what is the cause wherefore friendship is so rare, and why there is such slackness in all sorts of men to help one another, and to comfort one another in any time of need? Surely hence, even because our love is only a cold love grounded on this or that worldly respect, but we do not love one another in the Lord, and for the Lord, because our soul delighteth in them that fear the Lord. O let all of us delight in them that fear the Lord, and then will we, no doubt, as Paul's scholars, be diligent one unto another's good, and one unto another's comfort in every time of need. It followeth, that when ye should see him again, ye might rejoice] In these words the Apostle setteth down a second cause and reason, wherefore he sent Epaphroditus unto the Philippians with such diligence and speed. The cause was, as here it is signified, that after such sorrow and heaviness of heart as they were filled with upon the hearing of their Ministers dangerous sickness, thinking they should never see him again, they might rejoice when they should see him again thoroughly well in health, & able to do the work of his ministery. Here than we see how a faithful friend is especially to employ his diligence and his carefulness, namely, as in matters most needful, so in them to the best purpose he can devise. A notable pattern whereof we have in this example of our Apostle. The Philippians were at this present full of heaviness and sorrow, as we have heard, for their Minister's sickness, and they much needed to be cheered and comforted. The Apostle he used all diligence, and after he heard and knew of it, he delayed not the time to cheer them, and to comfort them. But how? he might have written his letters unto them, and therein signified their Minister's recovery of his health, and so have cheered and comforted them. But because he thought neither messenger, nor letters, nor any thing else would so much rejoice them as his presence with them, and the sight of him, because they thought they should never have sent him again, therefore he sent himself unto them, that when they should see him again they might rejoice, so taking the best course that he could devise to comfort them. So we see in the example of Hushai before mentioned: when David was in great distress by Absalon his son Hushai came unto him with purpose to go with him, 2 Sam. 15.32.34. and in life or death not to leave him. But when it was thought that his friendship would be to better purpose unto David, if he should return unto the City, and bring the counsel of Ahitophel to nought, he did that which was thought would be to the best purpose Right so, if we will approve ourselves faithful friends indeed, as we must employ all diligence and carefulness in matters most needful for our friend, so must we do it to the best purpose we can devise. For albeit diligence and carefulness in every matter of our friend be very commendable in us, yet is it then worthily most commendable when it is employed to the best purpose; 1. When our care is specially bend to that which apparently may be to our friends greatest good and comfort. A matter of too too rare practice. Few careful of others good, and of those few that will seem sometimes to be careful, very few that will care for them in things most needful, and fewest of all that will in such sort care for them in things needful, as may be most behoveful for them. If the course most behoveful for our friend be somewhat hurtful for ourselves, we will rather think of some other course than that whereby we may so help our friend as that withal we may not hurt ourselves: And so that we show ourselves friends we think it is well though we do not so much as we should. Well, I wish we would think of this example of our holy Apostle, and as he was most diligent and careful not only to comfort the Philippians, but in such sort to comfort them as they most desired; so we would be diligent and careful both to do good unto others, and that likewise in such sort as they thereby might receive the greatest good, though happily ourselves should be somewhat endamaged thereby. What then? happily you will say unto me, was it such a commendable matter in the Apostle to send their Minister back again unto them? or was it such a pleasure unto the Philippians to see their Minister again? It may be that some would stand at an answer to these questions in particular, who show but too plainly by their practice what they think or these questions in the general. For touching the Ministers in general, who is he that if his Minister be absent from his Church greatly longeth after him? who is he that if his Minister be sick unto death greatly wisheth his restoring unto health? who is he that if his Minister be absent and sick fears that he shall never see him again? or who is he that will take such a pleasure and joy of heart in it if he shall see him again? Some such, God be thanked, there are, and God for his mercy's sake increase the number of them, and his graces in them. But generally if the Minister be such a one as makes a conscience of his ways amongst them, as carefully feeds them with the bread of life, and painfully leads them forth besides the waters of comfort, such a one as will religiously call them unto the sanctification of the Lord his Sabbath, and restrain them of their merriment, and sports, and pleasures, and wanton dalliances, such a one as will sharply reprove their sins, boldly put them in mind of their duties, and carefully reclaim them from such inordinate ways as they walk in, such a one as we may very well presume this Epaphroditus was; if the Minister, I say, be such a one, generally we long not for his presence if he be absent, generally we sorrow not for his sickness if he be sick, generally we take no such pleasure either in his presence, or in his life. Nay rather if he be absent we will wish him far enough, and to tarry long enough; and if he be sick unto death we will rejoice and be glad at his death: So far short of these Philippians that were but newly planted in the Church, and had but lately embraced the truth of Christ jesus, are we who have long enjoyed the ministery of the word, and the bright light of the holy word of truth. For so they accounted, that the Apostle could not have given a greater token of love of them, then to send their minister back again unto them, and it was the greatest pleasure and joy of heart that might be unto them to see their minister again thoroughly well, and in good health. And surely if we took that joy and comfort in the word that we ought, we would take more joy and comfort in the Ministers of the word than we do. But how the Ministers of the word are to be accounted of, we shall see in the handling of the next verse that followeth. It now followeth. And I might be the less sorrowful] In these words the Apostle setteth down a third cause or reason why he sent their Minister unto them with such diligence and speed. And this cause respected himself. For it was that he might be the less sorrowful. 1. That howsoever his sorrows after this should be some for some other things, yet they might be the ●esse when their joys were fulfilled by their Minister's presence, and when their Minister should again be amongst them to labour amongst them. In that then that the Apostle saith not, and that I might be without sorrow, but only, and that I might be the less sorrowful. Hence I gather this observation, that the children of God are not much to hope, nor greatly to seek in this life to be quit and rid of all sorrow, but it is enough for them if their sorrows be abated, and if they have less sorrow than they deserve, and then they are enabled to bear. joh. 16.33. In the world, saith our Saviour, ye shall have affliction, even manycauses of sorrow, and grief, and vexation of spirit. For so it is ordained that through many afflictions we should enter into the kingdom of God, Act. 14.22. a● the Apostle saith. And therefore our Saviour Christ saith again, if any man will come after me, let him deny himself, Luc. 9.23. and take up his cross daily, and follow me. Daily saith he. For as one day followeth an other, so one cross followeth in the neck of an other. We look and hope for an holy city, Apoc. 21.4. the new jerusalem, where God shall wipe all tears from our eyes, and where there shall be no more death, neither sorrow, neither crying, neither any more pain. But that city is not here on earth, where we be but Pilgrims, it is in our Country in heaven, where we shall have an abiding city, & where we shall be ever with the Lord. Nay if it were here on earth we would not long for that in heaven. Let us not therefore look in this life to be without all trouble, or sorrow, or grief. Let us rather consider how in this life our whole life is stained with many sins, and how for our sins we have deserved not only death everlasting after this life, but troubles also and sorrows unsupportable in this life. And then when we see that we are not only freed from that death by the death of jesus Christ, and by saith in his name, but that our sorrows in this life are much less than we deserve, let us rejoice in the Lord, and comfort ourselves in his mercies that our troubles and sorrows are nothing in comparison of that we have deserved. And again, let us consider that howsoever our troubles, and sorrows, and griefs be many, yet so only they press us, as that we are able to say with the Apostle, 2 Cor. 4 8.9 We are affected on every side, yet are we not in distress; in poverty, but not overcome of poverty: we are persecuted, but not forsaken, cast down, but we perish not &c. And then when we see that our troubles, and sorrows, and griefs are no more but such as the Lord hath enabled us to bear, let us rejoice in the Lord, and comfort ourselves in his mercies towards us, who doth not suffer us to be tempted above that we be able, but giveth the issue together with the tentation that we may be able to bear it. For surely these are great mercies of the Lord towards us, that our sorrows are so lessened and abated that they are neither such as we have deserved, neither such but that we are able to bear them by the power of him who doth strengthen us hereunto. And therefore though in this life we be not quite free from all troubles and sorrows, yet let us account this a great mercy of the Lord unto us that we are less sorrowful, that our sorrows are less than the desert of our sins, and less than he enableth us to bear. But how was it that the Apostle should be less sorrowful by sending their Minister Epaphroditus unto them? because by his presence they should have occasion to rejoice. For as by their heaviness for their Minister his sorrow was increased, so again by their rejoicing for their Minister his sorrow would be abated. Here than we may observe another notable quality of Christian love and friendship, Rom. 12.15 which is to weep with them that weep, and to rejoice with them that rejoice. A rule which the Apostle giveth all Christians to observe & keep, & from which who so declineth may seem therein to cross even nature itself. For naturally we see that the members of our body are so affected one towards an other, as that if one member suffer all suffer with it, and if one be had in honour, 1 Cor. 12.26 all the members rejoice with it. How much more should it be so in the mystical body of Christ jesus, that they who are joined together in one faith, and in one baptism, should so likewise be joined together in love and affection one towards an other that the sorrow of one should be the sorrow of an other, and the joy of one should be the joy of another? But I have had occasion heretofore to observe this note unto you, and therewithal the great want of this Christian love in us one towards another, for that we are so far from this duty, as that we weep and are sorry one at the prosperity of another, and again laugh and rejoice one at the calamity of another. If either by that or this instruction ye be taught in this duty, then practise it; and if either by that or this admonition ye see your want in the performance of this duty, then study to amend that which is amiss, and learn so to be affected one towards another, as that ye will rejoice with them that rejoice, and again weep with them that weep. Again, it may be that the Apostle was sorry that by his occasion their Minister and Teacher was so long absent from them. And therefore now when Epaphroditus was sent back again unto them he was the less sorrowful. But this being only a conjecture my purpose is not to ground any observation thereupon. Only this, neither may the example of the Apostle be any precedent for any to detain the Minister from his charge, neither may the example of Epaphroditus be to any Minister any precedent to absent himself from his charge. For Epaphroditus was now absent from his people being sent by them to Minister to the necessities of the holy Apostle, so that albeit he was absent from them yet was he labouring for them even in the work of Christ, as the Apostle speaketh in the last verse of this chapter. How then can this example help them who absent themselves either for idleness and their own ease, or upon other pretences which have no lawful warrant? Again his staying there with the Apostle was not so much by the Apostle his detaining of him, as by the Philippians charge that he should stay with him, and by the sickness wherewith God visited him. How then can this example be any warrant unto them whom detain Ministers from their charge, either for their own pleasures sake, or in some other respect which hath no better warrant? I wish that both these men would be as sorry for detaining Ministers from their charge as it is likely the Apostle was, and likewise that the Ministers as sorry for being absent from the●r charges as it is likely Epaphroditus was. This were a precedent worthy the following, the other is a precedent without all ground, or shadow of any semblance. But I purposed only to touch this by the way. Now followeth the Apostle his request for Epaphroditus. Receive him therefore in the Lord etc.] The Apostle having showed the causes why he sent Epaphroditus unto the Philippians, now commendeth him unto them, and maketh request for him, that they would entertain him at his return as they ought, showing withal a reason in the next verse why they should do so. In this verse, 1. He showeth how they ought to receive and entertain him in particular. 2. How they ought to entertain all Ministers generally being such as he was. First touching the entertainment of him in particular, the Apostle willeth them to receive him, first in the Lord, then with all gladness. In that he willeth and exhorteth them to receive him in the Lord, his meaning is that they should receive him not as a private friend, not as one sent from him, whom for his sake they should use kindly, but as the servant of the Lord, and as one sent even by God himself unto them. For herein the Apostle may in part seem to allude unto that extremity of sickness, whence he could not possibly have been delivered but only by God's mercy on him. And therefore now he was sent unto them, not so much by the Apostle, as by the Lord, who only did save his life from death. Again, in that he exhorteth them to receive him with all gladness, his meaning is, that as he longed after them all, so they should all receive him with all gladness, even with exceeding joy for his coming unto them. For so the same words that are here used are well translated jam. 1.2. Here than we are taught how to entreat, and entertain, and receive the Ministers of the Lord first, in the Lord, that is, as servants of the Lord, and sent by God unto us. So the Apostle giveth testimony unto the Galathians that they received him, where he saith, But ye received me as an Angel of God, Gal. 4.14. yea as Christ jesus. And that they are so to be honoured and accounted of, he again showeth where he saith, 1 Cor. 4.1. Let a man so think of us as of the Ministers of Christ, and disposers of the secrets of God. And why are they so to be thought of, and so to be honoured? The reason is plain, they are the Ambassadors of Christ jesus, in Christ his stead beseeching us that we would be reconciled unto God. So saith the Apostle, Now then (saith he) we are ambassadors for Christ, as though God did beseech you through us, 2 Cor. 5.20. we pray you in Christ his stead, that ye be reconciled unto God. Now Ambassadors, ye know, are to be received as the Prince from whom they are sent: so that the Ministers of Christ are to be received even as Christ jesus. And therefore our Saviour saith, He that receiveth you, receiveth me, Mat. 10.40 and he that receiveth me receiveth him that sent me. Again, Ambassadors (ye know) speak not in their own name, but in the Prince's name that sent them: so that the Ministers of Christ are to be heard as Christ whose Ministers they are. And therefore our Saviour saith, He that heareth you heareth me, Luk. 10.16. and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me. And yet see how hardly we are brought to receive and hearken to this instruction. Indeed it grieveth me to see how the Ministers of the Lord are received even in this auditory. Every fit opportunity hath been taken to put you in mind of these things. And what nearer are ye then at the first? Are the Ministers of Christ jesus to be received in the Lord, and for the Lord? Are they the Ambassadors of Christ jesus, and therefore to be received, and to be heard as Christ jesus? How happens it then that some will not at all almost come to hear them? that some come so slackly to hear them? and that some turn their backs upon them, and will not stay to hear them? If the Ambassador of an earthly Prince should be used in such like sort, would not sharp storms and sore displeasure follow upon it? And shall the Ambassadors of the King of heaven, and King of Kings be so used, and will not his anger and heavy displeasure be kindled at it? If we sought our honour, we might well go without it, seeing the Lord cannot have it: But we seek not our own honour, but the honour of him that sends us, even the honour of Christ jesus, whose word we preach unto you. We would be honoured for the words sake, and therefore we would have the word much more honoured. And therefore we call you unto the hearing of the word, even of the word of life, even of the word of your salvation. But how prevail we? Those that will not come, what should I speak unto them? I judge them not, there is one that judgeth them. Of such as do come, some come so seldom, that it may seem they come when their leisure from other business gives them best leave. Business belike they have of greater importance than this, and which they are more to regard then the salvation of their souls. Others, they turn their backs upon the Preacher, and stay they cannot, or they will not. I cannot but speak of it. What an unseemly thing was it, when the last Lord's day after the celebration of that holy sacrament of Baptism, which seeing the opportunity was given, might well have been celebrated after the Sermon; but what an unseemly thing (I say) was it, to see so many then turn their backs, and go their ways, some upon that occasion, and others therein keeping their wont manner? But take heed, men and brethren, how ye despise the word, and turn your backs upon it. For howsoever now ye turn your backs upon it, Joh. 12.48. yet shall it judge you in the last day. If there be a fault in any of you, study to amend it, and let the word of Christ dwell in you all plenteously and in all wisdom. Rom. 1.16. For it is the power of God unto salvation to every one that believeth. Receive the Ministers of Christ in the Lord, and hearken unto their message for the Lord. For though they be men that come unto you, yet are they men sent from the Lord, and their words are to be heard not as the word of man, but as it is indeed as the word of God. Happy are ye if ye hear these things, and meditate thereupon with fruit unto your souls. Blessed are they that hear the word of God and keep it. LECTURE XLVII. PHILIP. 2. Verse 29. Receive him therefore in the Lord with all gladness, and make much of such. 30. Because that for the work of Christ he was etc. WIth all gladness] This is the second manner of entertainment that the Apostle would have given unto Epaphroditus their Minister at his return unto them. He would have them to receive him in the Lord, and to receive him with all gladness, that is, with such gladness, as that both all should rejoice at his coming and that with an exceeding great joy: so that he would have both their joy to be universal, that all should rejoice for him, as he had longed for them all; and again, no ordinary joy, but an exceeding great joy, as the same words are very well translated, jam. 1.2. What such joy, so universal joy, so exceeding great joy for their Ministers returning home in health unto them? Was Epaphroditus their Minister? Was their Minister thus to be received? Indeed this would make a man to doubt, as the world goes now, whether Epaphroditus were their Minister▪ Enough for a noble man, a great man, one of the Peers o● the Realm thus to be received. A Minister thus to be received, it is a scorn, a mere jest. Well, let it seem unto th● world (as it will) a scorn, and a jest, the Apostle here we see would have them thus to receive their Minister, and the Ministers of the Gospel are thus to be received, even with a● gladness, so that all their people should rejoice, and tha● with exceeding great joy for them. Esay 52.7. O how beautiful upon the mountains are the feet of him that declareth and publisheth peace, saith the Prophet, that declareth good tidings, and publisheth salvation, saying unto Zion, thy God reigneth. Now of whom speaketh the Prophet this? The Apostle plainly apply this unto the Ministers of the Gospel of jesus Christ. Ro. 10.15. They are they that declare and publish our peace and our reconciliation with God the Father by jesus Christ his Son; they are they that declare the good tidings of the full and free remission of our sins by the death and passion of jesus Christ; they are they that publish salvation unto every one that calleth upon the name of the Lord, & departeth from iniquity. How beautiful then should their feet be unto us? When they come unto us, or when the Lord rather sendeth them unto us with what gladness should we receive them? Surely I will tell you. Consider that place yet a little further. The Prophet there speaketh first and primarily of the deliverance of the children of Israel out of the captivity of Babylon, and of them that should bring the message and glad tidings thereof. With what gladness then may we think would the children of Israel, when they were in the land of their captivity, receive them that would bring them good tidings of their deliverance out of captivity, and return unto their country, and ancient liberty? Would not all of them receive them with great gladness? Would not all of them receive them with exceeding and unfeigned joy and rejoicing? With what gladness then should we receive the Ministers of the Gospel of Christ jesus, who bring unto us most joyful tidings of a most blessed deliverance out of the most woeful thrall and captivity that ever was, even out of the most tyrannical captivity of sin, death, and the devil? Surely we should receive them with an universal joy; we should receive them with an exceeding great joy, we should all of us be glad even in our very souls for them, & every way that we could we should testify this our gladness for them. A good show of such gladness many of the jews than gave, when Christ riding into jerusalem on an Ass, they spread their garments in the way, and cut down branches from the trees, and strawed them in the way, and cried through the streets of jerusalem, and said, Hosanna the son of David, Mat. 21.8.9. blessed be he that cometh in the name of the Lord, Hosanna thou which art in the highest heavens. Here were tokens as of great honour done unto him, so of great gladness for him that was the high Priest of our profession. And the Evangelist S. Luke storying the same thing saith, that the whole multitude of the Disciples rejoiced, Luk. 19.37.38. and praised God with a loud voice, saying, blessed be the King that cometh in the name of the Lord, peace in heaven, and glory in the highest places. The whole multitude rejoiced, and that with no small joy, when they lift up their voices, and said, Blessed be he etc. So we read that when Philip came to Samaria, Act. 8.5.6.8. & preached Christ unto them, the people gave heed unto those things which Philip spoke with one accord, hearing and seeing the miracles which he did, and it is said, that there was great joy in that City. They heard Philip when he preached Christ unto them, they gave heed to the things he spoke, and that with one accord, and upon this there was great joy in that City. So we read that when the Apostles passed through Phanics and Samaria, Act. 15.3. declaring the conversion of the Gentiles, and no doubt strengthening the brethren also in the faith wherein they stood, it is said, that they brought great joy unto all the brethren; no ordinary joy, but a great joy; not unto a small number, but unto all the brethren. Thus ye see with what gladness the Ministers of the Gospel ought to be received: ye see how our Saviour Christ the high Priest of our profession was thus received when towards his passion he came down from the mount of Olives unto jerusalem: ye see how the Disciples and Apostles of our Saviour Christ were thus received, even with great joy of all the brethren. And thus at this day the Ministers of the Gospel are received, even with all gladness of all the brethren. But as than it was, so now it is, the multitude, of the brethren no great multitude, as may easily appear even by this one note, that the multitude of them that receive the Ministers of the Gospel with all gladness is no great multitude. Well (beloved) to stand no longer upon this point, I cannot better exhort you touching this point then out of these words of the Apostle, Receive the ministers of Christ his Gospel in the Lord, receive them with all gladness, and make much of them, for so it followeth. And make much of such] In which words the Apostle brings it to the general which before he had spoken in the particular, & tells them how he would have them to receive not only Epaphroditus in particular, but the Ministers of the gospel in general. Make much of such, make much account of them, have them in high honour & estimation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for so the word here used in the original signifieth. But whom must we have in such honour? Make much of such; such as Epaphroditus, such as faithfully and painfully work in the Lord his harvest, such as carefully watch for our souls, as they that must give accounts, such as labour in the word and doctrine make much of them, and account them worthy of double honour. Here than we are taught in what account we are to have such Ministers of the Gospel as faithfully and painfully labour in the word and doctrine. We are to make much of them, we are to have them in high honour and estimation, we are to account them worthy of double honour. For so the Apostle else where also telleth us, saying, 1 Tim. 5.17 The Elders which rule well are worthy of double honour, especially they which labour in the word and doctrine. Where whatsoever be meant by double honour in particular, in general it is meant, that all honour is due unto them that labour in the word and doctrine. Yea indeed? honour such? make much of such, such find-faults, such troublers of the state, such fellows, such discoveries of their father's shame, such publishers of whatsoever they know, even in Gath, and Ashkelon. For thus commonly they are accounted of, especially if according to the necessity of the times they lift up their voices like trumpets, and show the people their transgressions, and the house of jacob their sins. If they tell Herod of his incest, they may do it without that danger that john did, but let them look for no less than to be counted troublers of all Israel, 1 Reg. 18.17. Act. 19.25. as Elias was accounted by Ahab. If Demetrius and the craftsmen men with him be like to sustain any loss by their preaching; if the godless Atheist, or the superstitious Papist think themselves galled by their preaching, than they traduce them by such and such names, and then they raise up whatsoever troubles possibly they can against them. Thus are they rewarded with evil for good, and with hatred for their good will; thus do they become enemies because they tell the truth; thus are they honoured and accounted of the world; thus commonly are they made of in the world that are careful not to do the work of the Lord negligently. Yea and see the strangeness of it. The cause why we should make much of the Ministers of the Gospel is, for the message sake which they bring unto us, because they bring unto us the holy word of life, the Manna, and food of our souls; and because out of it they both teach us that truth which we are to believe and embrace, and improve those errors which we are to beware and avoid, and correct those faults in our life which we are to fly and detest, and instruct us in that way of righteousness wherein we are to walk all the days of our life. Thi● I say is the cause why we should make much of them, and this is the very cause why we cannot away with them. It would best of all please a great many of us that they should hold their peace, and so 〈◊〉, and suffer us to sleep in our sins. Other o● 〈◊〉 ●●ppily can away with it that they should reach, and instruct, and exhort, and speak to the ear: But that there should be amongst the Disciples of Christ son of thunder, that the Ministers of the Gospel should power into the wound both oil and vinegar, that they should improve and rebuke, that a great many of us cannot away with, and therefore when they do so we break our into terms at our pleasure against them. Well, he that will be sound healed he must suffer both oil and vinegar to be powered into his wounds, and he that will live must suffer himself to be awaked out of his dead sleep of sin, and he that will show himself to have profited in the school of Christ must make much of such as both teach, and improve, and correct, and instruct as the glory of God, and the good of hi● people doth require. As for those that are not such I say now no more, but I wish they were such, and that they would study to be such. Beloved, I have urged this point, touching the Ministers of the Gospel, of receiving them in the Lord, of receiving them with all gladness, of making much of them, partly the last day, and partly this day: For your sakes, that ye might know how to use the Ministers of the word, that so ye may give testimony how ye honour the word. For as men like or mislike the Ministers of the word, so commonly they are affected towards the word. Let the word of Christ therefore dwell in you plenteously, let your delight be in the law of the Lord, and love the word of life as your life: and for a proof thereof, such as faithfully and painfully labour in the word and doctrine, receive them in the Lord, receive them with all gladness, and make much of such. It followeth. Because that for the work of Christ etc.] This is the reason which the Apostle bringeth why the Philippians should receive their Minister in the Lord, and with all gladness. The reason then briefly is this: Epaphroditus was near unto death for the work of Christ, and regarded not his life to fulfil that service etc. therefore ye ought to receive him in the Lord, and with all gladness. By the work of Christ the Apostle meaneth in this place that whole pains and labour which Epaphroditus took in coming to him to Rome, in bringing with him that relief which the Philippians sent unto him, and in ministering unto him in prison such things as he wanted. A service well called the work of Christ, because commanded by Christ, and performed to the servant of Christ for Christ his sake. Again, in that the Apostle in the end of the verse saith, to fulfil that service etc. the Apostle his meaning is not thereby to note any fault in the Philippians, as if they had been any way wanting unto him, but therein he commendeth Epaphroditus his faithful and painful performance of that service, which they if they had been present with him would have done, but now could not because of their far distance from him. The whole reason is indeed drawn from the commendation of Epaphroditus. His commendation is that he took such pains with him and for him that it had been like to have cost him his life, and that he made not so much reckoning of his life as he did of discharging that trust that was reposed in him, and performing that service which the Philippians themselves would have done if they had been present. This (I say) is the commendation which the Apostle here giveth him, and for this cause he willeth them to receive him in the Lord with gladness. Whence I gather this general observation, that it is a very commendable thing in the servants of Christ, not to regard their lives unto the death, but to hazard their lives for the work of Christ, which either Christ hath commanded them to do in their place whatsoever, or which for Christ his sake they are to perform unto any servant of Christ. What thing more commendable or memorable in Esther, Ester. 3.13. then that when the King's decree was passed against the jews, to root out, to kill, and to destroy all the jews, 5.1. both young and old, children and women in one day, she put her life in present danger to deliver her people? For it was a matter of death by the law for one not called to come into the inner court unto the King. 4.11. Yet for this work of God, the deliverance of his Church from the devouring sword she put her life in most eminent danger, and went in into the King, 16 which was not according to the law. We see it likewise registered unto the view of all posterity touching the Apostles, that their lives were not dear unto them so that they might fulfil their course with joy; that they were ready not to be bound only, but also to die for the name of the Lord jesus; that howsoever they were threatened, yet they would not cease to preach in the name of Christ jesus. And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the work of Christ in relieving Paul his necessity when he was in prison, and ministering unto him such things as he wanted. Yea and what if we should not only hazard our lives, but give up our lives for any work of Christ? Have we not a sure promise? He that loseth his life for my sake (saith our Saviour) shall save it. Matth. 10 39 1 Reg. 17. If therefore Eliah, or any of the poor children of God be an hungered, & want to satisfy their hunger, though we have but an handful of meal in a barrel, and a little oil in a cruse for ourselves and for our family, and though we have no more hope of sustenance but even to die when that is spent and eaten, yet let us with that good widow of Sarepta strain and hazard ourselves that they may be somewhat relieved. If Paul or any godly brother in Christ be in prison, though our watchings, and care, and pains, and travail with them and for them be not without manifest danger of our health, and happily of our life, yet let us with godly Epaphroditus by all these hazard ourselves and our lives for their good, and such things as may be needful for them. If any brother be sick, though it be with some danger let us visit him, and comfort him. If for the work of our ministery we be so pressed that in ourselves we receive the sentence of death, as our holy Apostle was often pressed, yet let us not shrink, but let us declare unto the people all the words of the Lord, and speak of all the judgements of his mouth. In a word, in whatsoever work of Christ (for I do not now speak of this work alone here mentioned) but in whatsoever work of Christ which he hath commanded us in our places to do, or which being done for his sake he accounteth as done for himself, let us be bold in the Lord, let not our lives be dearer unto us then the performance of his will, but let us hazard our lives for the work of Christ. But here the doubt may be made, and the question demanded, whether we are always to hazard our lives for the work of Christ, whether in some work of Christ we may not sometimes withdraw ourselves from danger, and provide for our health, & for our lives? As for example, whether we may not forbear the visiting of the sick, when the sickness is pestilential and contagious, whether in such times we may not provide for our health, & for our lives? The question I know is hard, and the doubt not easily answered, neither will I take upon me the decision of the doubt: only I show my opinion, and willingly submit it to the judgement of others. Touching private men therefore, I mean such as whose place and office doth not necessarily require a more public care then of themselves & of their own family, they may in my judgement spare themselves, and not hazard their health or their lives, but for the time withdraw themselves from the danger, especially if such reasonable order be taken for the sick, as that by coming unto them they may more endanger themselves & others, then do them good. My reasons are these, 1. By the law of Moses, we see that those that were troubled with any contagious disease, as with the leprosy, Leu. 13 46. they were commanded to dwell apart, and to have their habitation without the camp, and in places where they came to cry, I am unclean, I am unclean. Which doth plainly show that all were not to come unto them, but both they were to give warning unto others, and others were to take warning by them, lest happily they should be infected by them, if they should come unto them. Again, howsoever in such cases we could be content to hazard ourselves and our own lives, yet may we and we ought to have care over our own household, and over that charge that is committed to us. 1 Tim. 5.8. For if there be any (saith the Apostle) that provideth not for his own, and namely for them of his household, be denieth the faith, and is worse than an infidel. We must then provide for our own, as for their wealth in good sort, and things necessary to this life, so for their health, and therefore avoid such occasions as whereby we might bring their health in danger. Again, we have many examples in the holy Scriptures of that great Eliah, of our Saviour Christ jesus, of the blessed Apostles, and of many others that did for the time avoid such dangers as otherwise would have overtaken them, and did not always think it meet to hazard themselves in every occurrent danger. Which reason I do the rather in this place bring, because if they might, then much more private men sometimes may for the time withdraw themselves from danger. Now if here it be objected and said, that avoiding of sickness and other dangers is an argument of distrust in God, and therefore we may not withdraw ourselves in such times; I answer that it is no sure argument. The wicked indeed withdraw themselves in such times of danger because they distrust in God, and think that God either cannot or will not help them, and deliver them from the danger: and such avoiding of sickness or other danger is wicked and ungodly. The children of God therefore withdraw themselves, because they know that it is lawful to use such remedies against dangers as are lawful and good: and such avoiding is lawful. Again, if it be said that to avoid at such times is to no purpose, because God hath certainly decreed whom to take and whom to leave at such times, and none but they alone shall die; I answer, that in like sort it may be said, that it was to no purpose for jacob to send into Egypt to buy corn, Gen. because God had certainly decreed to save him and his family from the famine: Act. 27. and likewise to no purpose that Paul should keep the mariners from flying out of the ship by boat, lest all should perish, because God had decreed to save all them that sailed with them. And yet we see that both jacob sent into Egypt, and Paul caused the soldiers to cut off the ropes of the boat, both using such means as God had ordained whereby to bring his will to pass, and therein leaving us an ensample to do the same. Again, if it be said that it is a scandal so to withdraw ourselves, I answer that it is a scandal taken, not given. Again, if it be said that whereas we should love our neighbours as ourselves, thus we do forsake them, and so leave the rule of love and charity. I answer, that to leave them for a time, when there are either some of their friends, or some others provided for the nonce to look unto them, is not to forsake them, neither is against the rule of love and charity. Nay it were very preposterous love and charity so to be devoted unto this or that private friend, as by that occasion to bring in danger a whole family or charge whatsoever committed unto them. Neither do I know any thing which can be brought to cross that which hath been said touching private men's avoiding of dangers, which may not as easily be answered. Now touching public men, Magistrates and Ministers, the doubt is somewhat more difficult. To instance in Ministers, to show mine opinion in brief, in my judgement the Ministers are first and principally to look unto the good of the whole Church, and then unto the good of every particular member thereof. If there be many Ministers of one Church, some one by lot or common consent may be deputed to regard the sick, and the rest may avoid the danger. But if there be but one, he is so to be careful for the sick, as that the rest of the Church may not be deprived of his ministery. He may and must comfort the sick, and go unto them in such sort, and so near as he well can without danger: and again, he may and must avoid manifest danger for the good of the rest of the Church so much as he can without impiety. Neither may too much fear withdraw him too much from danger, neither through too much boldness may he thrust himself too much into danger: for by too much fear he is more slow to the work of Christ than he should be, and by too much boldness he more endangereth both himself and the Church than he should. To conclude the whole point therefore, howsoever it be most true that it is a very commendable thing in the servants of jesus Christ to hazard their lives as Epaphroditus did for the work of Christ, yet sometimes both private and also public men may withdraw themselves from danger in such sort as already hath been showed. Another particular observation hence I gather, which is this, that relieving them that are in bonds and in prison, and ministering unto the necessities of God's Saints upon earth, is a work of Christ; for so the Apostle in this place, as we see, calleth it. It is, I say, a work of Christ, such a one as he commandeth, Heb. 13.3. and loveth, and rewardeth. Remember them that are in bonds, saith the holy Ghost by the Apostle, as though ye were bound with them, and them that are in affliction as if ye were also afflicted in the body. 1 Tim. 6.16. And to Timothy the Apostle saith, Charge them that are rich in the world, that they be ready to give and glad to distribute, laying up in store for themselves a good foundation, etc. Again, how the holy Ghost loveth this work, may appear by that of Paul, 2 Tim. 1.16. where he saith, The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain, etc. and by that where the Apostle saith, Heb. 13.16. To do good and to distribute forget not, for with such sacrifices God is pleased. Again, how Christ rewardeth this work we see in the Gospel, where setting the sentence of the last judgement he saith, Mat. 25.34 Come ye blessed of my Father, etc. Contrariwise, how the Lord hateth the neglect of this duty, of ministering unto the necessities of his poor Saints on earth, we may see both by the example of that churlish Nabal, of whose badness this is especially registered as most hateful unto the Lord, 1 Sa. 25.10. that he would not relieve the necessity of David being in distress, but sent away his servants with crooked and churlish answers: and likewise by the example of the rich man in the Gospel, of whom likewise this is especially registered, as most hateful unto the Lord, Luk. 16.19. that when Lazarus lay at his gate full of sores, and desired to be refreshed with the crumbs that fell from the rich man's table, the dogs came unto him, and did more for him then the rich man would do: and likewise by the testimony of john, where he saith, Whosoever hath this world's good, and seethe his brother have need, 1 joh. 3.17. and shutteth up his compassion from him, how dwelleth the love of God in him? As if the Apostle should have said, Whatsoever show this man makes, the love of God dwells not in him; neither he loveth God, nor God loveth him. Men and brethren, what should more stir you up unto this holy work of relieving of God's poor Saints, a thing so needful now to be urged and pressed, what (I say) should more stir you up unto it then this which hath already been said? It is a work of Christ, which Christ commandeth, which he loveth and liketh, which Christ highly rewardeth, and unmercifulness to the poor he hateth and detesteth. As every man therefore wisheth in his heart, so let him give unto the poor Saints, not grudgingly, or of necessity, for God loveth a cheerful giver. 2 Cor. 9.7. If it be a work of Christ, it well beseemeth thee if thou be a Christian; if he have commanded it, it stands thee upon to obey it; if he love and like it, thou hast great cause to move thee to it; if for his mercy's sake he reward it, thou hast great reason to be occupied in it; and if he so hate the neglect of it, it behoveth thee not to be negligent in it. As therefore every man hath received of the Lord, so let him be ready to give according to that he hath. He that hath mercy on the poor, Pro. 19.17. dareth unto the Lord, and the Lord will recompense him that which he hath given. And blessed is he, saith David, Psal. 41.1. that considereth the poor and needy, the Lord shall deliver him in the time of trouble. Consider what I say, and the Lord give you a ●ight understanding in all things, and fill your hearts full of all knowledge, that ye may abound in every good, unto the glory of God the Father: to whom with the Son and the holy Ghost, etc. Laus omnis soli Deo. THE THIRD CHAPTER. LECTURE XLVIII. PHILIP. 3. Vers. 1.2. Moreover, my brethren, rejoice in the Lord. It grieveth me not to write the same things unto you, and for you it is a sure etc. THe holy Apostle having in the first chapter of this Epistle, first signified his good mind towards the Philippians by retaining them in perfect memory, by his longing after them all from the very heart root in jesus Christ, and by his praying for them, and having afterward exhorted them that they should not shrink for his imprisonment, because thereby the Gospel was confirmed and not diminished: In the second Chapter as we have heard, he first exhorted them unto humility, that putting apart all contention and vain glory, they would have even the same mind that was in Christ jesus, who being God humbled himself to be man, and became obedient to the death, even the death of the Cross, and was therefore highly exalted &c. 2. Having grounded certain exhortations upon that example of Christ his humility and obedience, as 1. That they would run forward in that race of righteousness wherein God had freely placed them through jesus Christ, making an end of their salvation with fear and trembling; and than that they would do all things with their neighbours without murmuring and reasonings, that they might be blameless and pure, and the sons of God etc. The Apostle I say having grounded these exhortations upon that example of Christ his humility and obedience. 2. For their comfort and confirmation against certain false Apostles crept in amongst them, he both promised to send Timothy shortly unto them, and likewise that himself would shortly after that come unto them, and beside sent their Minister, Epaphroditus presently unto them. Now in this 3. Chapter the Apostle instructeth the Philippians in the things wherein the false Apostles laboured to seduce them, and so armeth the Philippians against them till his coming unto them by confuting that false doctrine which they delivered. The doctrine which the false Apostles delivered was, that not Christ alone, and faith in his name, but circumcision also and the works of the law were necessary unto justification, and salvation. Which doctrine the Apostle doth at large confute in the Epistle to the Galathians, because they had suffered themselves to be seduced and bewitched by it. But here, because the Philippians had manfully withstood it, and given it no place amongst them, the Apostle very briefly confuteth it, and proveth that our righteousness is only by Christ, and faith in his name, not at all by the works of the Law. The principal parts of this Chapter are three: 1. He exhorteth them to beware of false Teachers, verse 2. and instructeth them in that truth which the false Apostles gainsay, vers. 3. 2. The Apostle proposeth himself as an embracer of that truth touching man's righteousness which they were to embrace, à vers. 4. ad 15. Lastly, he exhorteth them to embrace and hold fast the same truth with him, and to walk as they have him for an ensample, from vers. 15. to the end of the Chapter. Now before he come to the handling of any of these principal parts, 1. He setteth down this exhortation, rejoice in the Lord, as a conclusion of that which went before, & as a ground of that which followeth. 2. He excuseth 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 down partly by way of conclusion of that which he had spoken before, may appear by the entrance unto it, in that he saith, Moreover etc. For it is as if the Apostle had thus said: hitherto ye have been full of heaviness partly for my bonds and imprisonment, Phil. 1.12.14. & partly for Epaphroditus your minister his sickness Now for my bonds, they, ●s I have told you, have turned rather to the furthering of the Gospel, inasmuch as many of the brethren in the Lord are boldened through my bonds to speak the word, and now so it is that I am in good hope shortly to be delivered from my bonds, and to come unto you. Again, for Epaphroditus God hath had mercy upon him, and now he is returned unto you in good and perfect health. What therefore now remaineth my brethren, but that ye be glad and rejoice in the Lord, in the Lord I say whom before I have described unto you, in that Lord who being in the form of God thought it no robbery to be equal with God, yet made himself of no reputation, and took on him the form of a servant, etc. Rejoice, for that there is no other cause but that ye should rejoice, but rejoice in the Lord who became man for you, died for your sins, rose again for your justification, setteth at the right hand of God to make request for you, unto whom every knee in that day shall bow, and confess that he is the Lord, rejoice in him. Again, it is partly set down as a ground of that which followeth; as if the Apostle should thus have said; I have already as in a glass presented unto your view the great mystery of godliness, even God manifested in the flesh, justified in the spirit, 1 Tim. 3.16. seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory. He it is, and he alone it is that is made of God unto you wisdom, and righteousness, and sanctification, and redemption that he that rejoiceth might rejoice in him. Rejoice therefore in him, and beware of such as teach you to rejoice 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 meet with that conceit which the Philippians happily might have upon his often admonition. First by word, and now by writing, to beware of false Apostles. For thus the Apostle thought they might conceive, and think with themselves; you have often when you were with us admonished us of false Apostles and Teachers, when you taught us and preached unto us Christ jesus you ceased not to warn us to beware of such as would seek to seduce us from that truth which you taught us; and we have been diligent so to do, neither have we given place to any of their doctrines: And therefore you needed not to have troubled yourself; this admonition needed not to us, The Apostle therefore to meet with this telleth them, that for him it is no grief or trouble to him at all to write the same things unto them which before he had taught them by word of mouth, and for them he 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 wary of them. Thus much for the understanding of these words. Now before we proceed any farther, let us see what observations we may gather hence. For our use and instruction. The 1. thing which here I note is the manner how the Apostle doth exhort the Philippians, which is in most mild, and kind, and good sort, speaking unto them as unto his brethren, yea calling them his brethren: not that they were his brethren naturally according to the flesh by carnal generation, but his brethren in Christ, begotten in one womb of the Church the spouse of Christ, unto one God the father of our Lord jesus Christ, and father of us all, by one immortal seed the word of God, through one spirit whereinto we are all baptised, borne by spiritual generation not of blood, nor of the will of the flesh, nor of the will of man, but of God. Exhorting then the Philippians whom he had begotten in the faith unto Christ by his ministery, he speaketh unto them as unto his brethren in Christ most mildly, and kindly, and lovingly. So we see he doth in the second Chapter and twelfth verse, where exhorting them to humility and obedience, and to finish their salvation with fear and trembling, he speaketh thus unto them, wherefore my beloved, as ye have always obeyed etc. So in the next Chapter he joineth both these together, and a great deal more, and saith, Therefore my brethren, beloved and longed for, my joy and my crown etc. Most mild and loving exhortations. And wherefore useth he such mildness in his exhortations unto them? No doubt the rather to win them to hearken unto him and unto that whereto he exhorteth them. For as sharp and bitter words often stirs up strife and anger, so a soft tongue, mild and loving speeches much avail to effect that which a man desires. Here then is a lesson for us whom God hath set apart unto the holy work of his ministery, that we should not only be careful to instruct ●hem that hear us in the wholesome words of truth, but that a meekness also of spirit we should exhort them unto the things that belong unto their peace. A thing practised by Christ himself, and practised likewise by the Apostles of jesus Christ, as by many places in the new Testament it may easily appear. Here then happily you will say unto me, how is it then that many of you are so sharp and eager in speech? how is it that ye follow not the practice of Christ, and of his Apostles? We are indeed sometimes sharp, we come sometimes with a rod, as the Apostle speaks, yea sometimes we bring an axe with us, and lay it to the root of the tree to cut it down, that it may be cast into the fire, sometimes we pluck up, and root out, and throw down, sometimes we strike, and wound, and kill, and herein we follow the practice of Christ, and of his Apostles. Would it not seem a sharp speech unto you, if we should lift up our voices, and cry, Mat. 12.34. joh. 8.44. O generation of vipers, how can ye speak good things when ye are evil? or if ●e should say, ye are of your father the Devil, and the lusts of your father ye will do: or if we should say, ye fools, Luc. 11 40.42.43. etc. did not he that made that which is without, make that which is within also? or if we should come with woe upon woe unto such and such men. And yet speaking thus we should speak no otherwise then our Saviour Christ did. Did not the Apostle likewise use sharp peaches unto the Galathians, when he said unto them, Galat. 3.1.3. O foolish Galathians, who hath bewitched you that ye should not obey the truth? are ye so foolish that after ye have begun in the spirit, ye would now be made perfect by the flesh? And did not james likewise use great sharpness & boldness of speech against rich-men, saying, jam. 5.1.2.3.4.5.6. Go to now ye rich men, weep and howl for your miseries that shall come upon you etc. ye have lived in pleasure on the earth, and in wantoness: ye have nourished your hearts as in a day of slaughter: ye have condemned & killed the just, and he hath not resisted you, therefore we be sometimes somewhat rough and sharp ye see we do not therein serve from the rule and practise of Christ, or his Apostles. Eccles. 3.1.3. To all things (saith the Preacher) there is an appointed time, and a time to every purpose under the heaven. A time to slay, and a time to heal; a time to break down, and a time to build etc. So I say there is a time to be rough and sharp, and there is a time to be mild and gentle; there is a time to strike and wound, and there is a time to comfort and to heal. The same God that came in a soft and still voice unto Eliah, 1 Reg. 19.12. Num. 16.32. Levit. 10.2. and not in the earthquake, not in the fire, came unto Korah, Dathan, and Abiram in the earthquake, and unto Nadab and Abihu in the fire, and the one sort were devoured by the earthquake, and the other sort by the fire. When men are hardened in sin and will not be awaked out of the dead-sleepe whereinto they are fallen, when men stop their ears at the voice of the charmer charm he never so wisely, and will not hearken and obey; when men come to that height of impiety that either they say with the fool in their hearts, there is no God, or else make the question whether there be knowledge in the most high, when the fruits of ungodliness and unrighteousness, I say not begin to shoot out their heads, and to shake their lips, but to swarm like the grasshoppers in Egypt, than I trow it is a time to be sharp, to speak out of mount Sinai in thunder and in lightning, to denounce the threatenings of the law, and the judgements of God's mouth against all ungodliness and iniquity, and to lay the axe unto the very root of the tree to strike, and wound, and to kill sin if it be possible. Again, when the soul is afflicted and brought low through any plague or trouble, when the sorrowful heart shrinketh in the way and groaneth under the burden of his sin, when men begin to loath and detest those wicked ways wherein they have walked, and to long and thirst after the things that belong unto their peace, than it is as a time to come in the spirit of meekness, to speak comfortably unto the heart, to raise up them that are fallen with all kind speeches, and in all loving manner to lead them on a long besides the water of comfort. As therefore the times do require so we come with a rod, or in the spirit of meekness, and because commonly in our congregations there be both some such as need to be wounded, and again some such as need to be healed, therefore it is that in our Sermons we do both sharply reprove, and mildly exhort. The sinner that goeth on in the wickedness of his way, and runneth headlong into many and noisome lusts, we sharply reprove, that we may reclaim him from the wickedness of his way, and that we may pull him as a brand out of the fire lest he should perish in the day of Christ. But such as are grieved because they are out of the right way, and grope after it if happily they might find it, them we restore with the spirit of meekness, we pour oil into their wounds, with all mildness we exhort them, and we minister what word of comfort we can unto them. Nay whatsoever sharpness at any time we do use, yet still we exhort you with all mildness, whether it be that we exhort you to continue in the grace wherein ye stand, and to hold fast your hope unto the end, or to turn from the wickedness of your way, and to make straight steps unto your feet, that that which is halting may be healed. And if the heart● of our people might be healed only by applying gentle medicines without cutting and lancing their sores, only by pouring, supplying oil without pouring vinegar into their wounds, why should any man think that we would use sharpness of speech? Nay it would be our soul's joy if our meditations for the things that we bring unto you might be wholly and only set and settled on the sweet comforts of the Gospel, that all our speeches unto you might be of the mercies of God unto us in Christ jesus. Our desire is to present you pure and blameless, not having spot or wrinkle, or any such thing, in that day. Having this desire, if any of our sheep wander and go astray bear with us if with the good sheep heard we sometimes use the hook, nay if sometimes we set our dog after them, & pinch them to bring them in again. But above all things have care that we may still speak unto you as unto our brethren, sons of one father with us, children of one womb with us, baptised by one spirit into one body with us, continuing in one fellowship of God's Saints with us, and walking with us by one rule in the same way unto our Country and City which is above, where Christ which is our head hath taken possession for us. Let us walk and talk as brethren, and let us proceed by one rule, that we may mind one thing. And thus much of this observation. It followeth. Rejoice in the Lord] We have spoken already of the manner of the Apostle his exhortation: Now in these words I note the matter of his exhortation, which is to rejoice, but not so simply, but to rejoice in the Lord. The like exhortation the Apostle also maketh in the next chapter, where he saith, Rejoice in the Lord always, Phil. 4 4. again I say, Rejoice. The like whereunto the Apostle also in another place maketh out of the Prophet, 2 Cor. 10.17 Jer. 9 24. 1 Th. 5.16. where he saith, Let him that rejoiceth, rejoice in the Lord. In the Epistle to the Thessalonians he only saith, Rejoice evermore; but the meaning is all one with that in the next chapter, Rejoice in the Lord always. Hence than we may observe what and wherein the Christian man's joy and rejoicing aught to be: his joy and rejoicing is and aught to be in the Lord. To be glad, and to be merry, and to rejoice, is a thing which the heart of man very much even naturally desireth, so that there needeth no precept or exhortation at all that we should rejoice: but what and wherein our rejoicing should be, is a matter very well worthy our due and diligent consideration. Look abroad into the world, and see; a man shall there see gladness of heart and rejoicing enough: but what, and wherein? The rich and wealthy man he rejoiceth 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 he hath. The strong man he glorieth and rejoiceth in hi● strength, the wise man in his wisdom, the great and honourable man in his greatness and in his honour, the wanton in his pleasures, the riotous person in his riotousness, and generally the wicked man in his wickedness. Nay is it not with us as it was in the days of the Prophet Esay with jerusalem? In the day that the Lord God of hosts calls unto weeping and mourning, and to baldness, and girding with sackcloth, Esa. 22.12.13. is there not joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine, eating and drinking, for to morrow we shall die? Do we not, as the Prophet Amos speaketh, in this day wherein God's judgements lie so heavy upon us, and upon our whole land, do we not (I say) put far from us the evil day, Amos 6.3.4. and approach to the seat of iniquity, lying upon beds of Ivory, and stretching ourselves upon our beds, eating the lambs of the flocks, and the calves out of the stall, singing to the sound of the viol, 5.6. drinking wine in bowls, and anointing ourselves with the chief ointments, but no man almost remembering the affliction of joseph? Yes surely every where almost we may see men following their wont pleasures, and rejoicing themselves in their wont delights, as if the hand of the Lord were not upon us. But such carnal and worldly rejoicing is not good. Nay unto such as thus rejoice, fixing their only joy and delight on the things of this world, and on the vanities of this life, our Saviour Christ pronounceth a woe, saying, Woe be to you that now laugh, Luk. 6.25. for ye shall wail and weep. This is the fearful judgement of God upon them that rejoice in the flesh, and not in the spirit. Understand therefore that there is a twofold joy and rejoicing; one in the flesh, another in the spirit; one carnal and sensual, another spiritual and Christian; one in the world, another in the Lord. The carnal and worldly rejoicing is, when putting far from us the remembrance of the evil day, we rejoice more in the pleasures of sin and the transitory things of this world, than we do in the things that belong unto our peace. Such was the rejoicing of him that when he had pulled down his barns, and builded greater, Luk. 12.18.19. and therein laid all his fruits and his goods, said unto his soul, Soul thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime. And such is the rejoicing of men commonly at this day, as already hath been noted. And true it is which wise Solomon saith, Foolishness is joy to him that is destitute of understanding; that is, Pro. 15.21. even wickedness and sin is a matter of mirth and delight to the wicked and ungodly man. Ilb 20.5. But it is as true which Zophar saith, That the rejoicing of the wicked is short, and that the joy of hypocrites is but a moment. Besides this carnal and worldly rejoicing, there is also a Christian and spiritual rejoicing, which is, when setting our hearts on the Lord as on our chiefest good, we so rejoice in the things of this life, as that we count them all loss and dung in comparison of that rejoicing which we have in Christ jesus; when remembering the merciful goodness and loving kindness of our good God, nothing can so much daunt us, but that our heart danceth for joy, and our souls are ravished with rejoicing thereat. Wilt thou then rejoice, or know how and wherein to rejoice, O man that fearest the Lord? Rejoice in the Lord: rejoice in those spiritual blessings wherewithal God hath blessed thee in heavenly things in Christ jesus: rejoice in thine election in Christ jesus unto eternal life before the foundation of the world: rejoice in the workmanship of thy creation after Gods own image, in thy redemption by the blood of Christ jesus, when through disobedience thou hadst for ever cast thyself away; in thine adoption through jesus Christ into the number of the sons of God; in thy reconciliation with God the Father by the intercession and mediation of Christ jesus; in thy vocation unto the knowledge of the truth by the Gospel of Christ jesus; in thine incorporation into the mystical body of Christ jesus by the powerful operation of the spirit; in thy justification and free forgiveness of thy sins by faith in the blood of Christ jesus; in thy sanctification by the spirit of grace unto some measure of holiness and righteousness in this life; in thy regeneration unto a lively hope in Christ jesus, and in the assured confidence of thy glorification after this life with jesus, who shall change thy vile body, that it may be fashioned like unto his glorious body, etc. Herein is the Christian man's rejoicing, and here is matter of rejoicing indeed. All rejoicing in all things in the world whatsoever, what is it in comparison of this rejoicing? Surely as even now we heard out of job, it is short, and but a moment. Nay I say more, Whatsoever men imagine with themselves, yet indeed there is no true joy, no sound rejoicing, but this rejoicing in the Lord. Other joys in other things may happily for the time somewhat affect us, and please our fancies, and tickle our outward senses, and delight our outward man: but that that warms the heart, that that cheers the soul, that that makes the inner man to pant and to leap for joy, that's the joy in the holy Ghost, and rejoicing in the Lord. And this is it which sticks by a man in his life, and in his death forsakes him not. Yea, when in the throws and pangs of death he shall say of all other joys whatsoever, I have no pleasure in them, then in this joy his soul shall rejoice, through this joy he shall joyfully wrestle with death, and because of this joy he shall not fear death, nor the grave, but desire to be loosed, and to be with Christ. Let the carnal, and worldly, and sensual men therefore brag and boast as much as they will, that they lead the only joyful and pleasant lives, and let them object unto the godly Christian as much as they will, a lumpish, and momish, and sour life, wherein he hath no joy or pleasure at all, yet shall the day come when they sh●ll change their minds, and sigh for grief of mind, Wisd. 5.3. and say within themselves: These are they whom sometimes we had in derision, and in a parable of reproach. 4. We fools thought we had the world at will, and thought their life madness; but how are they counted among the children of God, 5. and their portion is among the Saints. Thus, I say, shall they say when they shall perceive that the life which they thought the only joyful life, was indeed the most miserable life. So that when the count is indeed truly cast, we shall find that only the true Christian hath sound joy of heart, and that there is no sound rejoicing but this rejoicing in the Lord. Yea but how shall we know this, that indeed we do rejoice in the Lord? For we are inclined naturally to flatter ourselves, and we will say that we rejoice in the Lord and perhaps think so too, when indeed we do not. How then shall we know that we do truly rejoice in the Lord? The wicked indeed, whose hearts are set on other pleasures, wherein no true joys are to be found, they know not what ●t meaneth, yea it seemeth mere madness and foolishness unto them. But for us thus we shall know that we rejoice in the Lord in whom alone true joys 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 soul findeth in the holy word of life, how thy heart is enlarged when thou hearest or readest the sweet promises of God in Christ jesus, what a gladness unto thy soul it is that Christ is made of God unto us wisdom, and righteousness, and sanctification, and redemption, how steadfastly thou cleavest in thy heart unto thy God, and how soule-ravisht thou art with the love of thy Christ by meditation in the word; consider I say and see these things, and hereby thou shalt see whether thou dost truly rejoice in the lord joh. 15.11. These things, saith our Saviour Christ, I have spoken unto you that my joy might remain in you, and that your joy might be full. If then thus we be affected toward the word of Christ that we long and thirst thereafter even as the chased heart after the water brooks, if we find in it such peace, and comfort, and contentation of soul, if through it we believe in Christ though we see him not, and in his promises, if we love him, & rejoice in him with joy unspeakable and glorious, this is a certain effect, and so a sure proof of our rejoicing in the Lord. Nay if we have a good measure of this rejoicing in and through the word, though not such complement as we have spoken of, yet even this is a sure argument of our rejoicing in the Lord; for then alone shall this rejoicing be fully perfect when we shall see him face to face, and when we shall know even as we are known, not in part only. Another effect of this rejoicing in the Lord is, that it causeth us to rejoice in tribulations, in afflictions, in temptations, even in death, and in the pangs and pains thereof. Consider then and see how thou art affected in the day of thy trouble, what comfort thou findest in thy soul when in the world thou dost suffer afflictions, what joy thou findest in thine inner man when thine outward man is compassed about with sorrows; consider I say and see these things, and thereby thou shalt also see whether indeed & truly thou dost rejoice in the Lord: for as the Apostle saith, by Christ we rejoice in tribulations, knowing that tribulation bringeth forth patience, Rom. 5 3. and patience experience, and experience hope, and hope maketh not ashamed. If then when we suffer afflictions in the world, we can be of good comfort because our Christ hath overcome the world; if when we are reviled and persecuted, and all manne● of evil words are spoken against us falsely for Christ his sake, we can rejoice and be glad for that reward that is laid up for us in heaven; if in the sorrows of death we can patiently wait for the Lord, and gladly desire to be loosed, and to be with Christ, this is a certain effect, and so a sure proof of our rejoicing in the Lord: for therefore are we not over come of sorrows in the midst of troubles, because of that our rejoicing in the Lord which is within us, and which no man can take from us. A third effect of thi● rejoicing in the Lord is, that it causeth us to count all things loss and dung in comparison of Christ, so that we seize him and possess him not of a part alone of our rejoicing, but of our whole rejoicing, which is the effect spoken of in this chapter, as hereafter we shall perceive. Consider then and see whether thy rejoicing be entire in thy Christ, whether thou canst find any sound joy but in thy Christ, whether thou stand so fast as that nothing shall take away any part of thy rejoicing in thy Christ, and give it to any other: consider, I say, and see these things, and thereby also thou shalt see whether thou rejoicest truly in the Lord. When many of Christ his Disciples went back, he said unto the twelve, Will ye also go away? I●hn 6.67 68 Then Simon Peter answered him, Master to whom shall we go? Thou hast the words of eternal life. If then we whosoever rejoice in other things, yet we rejoice in Christ jesus, if we cleave steadfastly unto him, knowing that there is no sound joy without him, if we make him both the descant and the ditty of our song, and the whole matter of our rejoicing, this is also a certain effect and sure proof of our rejoicing in the Lord, for by our rejoicing in him we die unto all other joys, knowing that there is no sound joy but in him. Let us remember what great things he hath done for us, and what cause we have to rejoice in his holy name. He that gave him to us, and him to death for us, he hath together with him given us all things also. Let us therefore rejoice in him, and let our rejoicing in him show itself by our rejoicing in and through the word, by our rejoicing in all our tribula●ions and afflictions, and by dying unto all other joys which are without him. In him is sound joy, and in him is all joy; if we believe in him we will rejoice in him, if we rejoice juice in him we shall not fear death, but when death comes we shall desire to be loosed, and to be with Christ. LECTURE XLIX. PHILIP. 3. Vers. 1.2. It grieveth me not to write the same things unto you, and for you it is a safe thing. Beware of dogs, beware etc. IT grieveth me not etc.] The Apostle thought that thus the Philippians might conceive and think with themselves: when you were with us and taught us, and preached unto us Christ jesus, you ceased not to warn us of f●lse teachers, such as would seek to seduce us from that truth which you taught us, and we have been diligent so to do, neither have we given place to any of their doctrinea. And therefore you needed not to have troubled yourself, this admonition needed not to us. In these words therefore the Apostle meeteth with this, and excuseth the matter, and telleth them, that for him it was no grief or trouble at all to him to write the same things unto 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 wary of them. Now before we proceed any farther, let us see what observations we may gather hence for our use and instruction. 1. In that the Apostle beats so often upon that which he thought was so good, and so profitable for them to hear, urging and pressing even the self same things both by word and also by writing. Hence we that are Ministers of the Gospel may learn this lesson, not to be grieved to teach them that hear us often the same things, but as we perceive the things whereof we speak to be good and profitable to them that hear us, so to go over them, and over them, and not to leave them till they may make some good impression in them There must be precept upon precept, as the Prophet speaketh, Esay 28.10 precept upon precept, line unto line, line unto line, there a little, and there a little: we must tell them one thing oftentimes, and beat upon 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 work of the Minister, where that can never be too much taught, which can never be too well learned. And as we have our Apostle Paul for a notable example herein to imitate, so have we Mos●s, and the Prophets, and other of the Apostles likewise. In Moses, the Passeover, the heavenly Manna, the Rock in the wilderness, the brazen serpent, those manifold ceremonies, and sacrifices of the law; what were they else but so many repetitions as it were, and ingemminations of one and the same lesson to be learned by the jews touching Christ jesus that lamb of God, whom alone they did all prefigure? look likewise into all the Prophets, and see what all of them say in all their prophecies, and what each of them say in their several prophecies. Do not all the Prophets in all their prophecies beat wonderfully much upon these two points, the cursed idolatry of the jews, and their vain confidence in man and in the arm of flesh? And do not each of them in their several prophecies, Esay in his prophecy, jeremy in his prophecy etc. very often and much bear upon these very points, urging them and pressing them sometimes by threatenings, and sometimes by promises, as if they would never give over till they should beat the consideration of these things into their brains. I have protested (saith the Lord by his Prophet) unto your fathers when I brought them up out of the land of Egypt unto this day, I●r. 11.7.8. rising early and protesting, saying, obey my voice: nevertheless they would not obey, nor incline their ear etc. 35.15. And again by the same Prophet he saith, I have sent unto you all my servants the Prophets, rising up early and sending them, saying, return now every man from his evil way, and amend your works, and go not after other Gods to serve them, and ye shall dwell in the land which I have given unto you, and to your fathers, but ye would not incline your ear, nor obey me. Whereby it doth appear that all the Lord his servants, even all his Prophets were sent always almost with one lesson unto the rebellious people of the jews. So likewise the Apostle Peter, Though (saith he) ye have knowledge, 2 Pet. 1.12. and be established in the present truth, he meaneth the truth which he then presently delivered unto them, yet (saith he) I will not be negligent to put you always in remembrance of these things, he meaneth the same things whereof then he put them in mind. Whereby he signifieth that men even well grounded and well established in the truth cannot be too often told, and too much put in mind of such things as are good and profitable for their use and instruction. Have we such patterns as Moses, and the Prophets, and the Apostles for imitation in this point? Let us then, when we fall upon a point good and profitable for them that hear us, let us I say, press it, and beat upon it, let us come to it again and again, and let us not give it over, till we have made (if it be possible) some impression of it. Yea but this will be too too tedious and wearisome unto our auditory, so often to be plodding upon one thing, so much to be pressing the same thing be it never so good. They must be delighted with variety, and great diversity of matter, or else they will be quickly weary in hearing of us. Here it is indeed: so dainty are the ears of our auditory that they cannot away with it to hear the same things so often. They must have novelties, they must have variety of matter though when they have heard they cannot make any account of that they have heard. Yea to such daintiness is our auditory grown, Num. 11.5. that if we feed them only with Manna, only with the holy word of life, the heavenly food of our souls, they will quickly grow to loathe it, Num. 11.6. and to long and greedily to lust after such fish and flesh as they were wont to have even in Egypt, nay if they may have but cucumbers, and pepons, and leeks, and onions, and garlic such as they had in Egypt, they had rather have it then still to feed upon this dry Manna. So irksome are the same things unto our auditory, be they never so good, and so desirous are they to hear divers things, though nothing so good and profitable unto them. In regard therefore of them we must not so often speak of the same things, because they like it not, as not either needful, or not profitable for them. Hear 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 ye be often told of the same things. See then the odds between your conceit, and the Apostle his resolution. To hear 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 always have variety and that ye think best for you: but the Apostle thinketh it good for you to be often put in mind of the same things. The reasons why it is good for you often to hear the same things are these. 1. By hearing the same things often your dull and unexpert understandings are much helped: For thus the things which happily at the first seemed hard to be understood, and which you were not able to comprehend and conceive do afterwards become plain and easy unto you. And this is the reason why sometimes we do so long stand a teaching the same lesson unto them that are young cholers in the doctrine of faith, and inexpert in the word of righteousness. 2 By hearing the same things often you are stirred up both unto greater carefulness, and likewise unto greater wariness than otherwise happily ye would. For if the things be such as you should learn and follow after, ye ●ill quickly see that they much concern you, because they are so often beaten upon, and therefore ye will be careful to lay them up in your hearts, and to practise them in your lives. And this was the reason why the Apostle Peter was so diligent to put them (unto whom he wrote) in mind of the ●●me thi●●s, even that the more diligent they saw him to put them in mind of the same things, they might be the more careful to hearken to those things whereof he so often put them in mind. Again if the things be such as you should beware and avoid, this often speaking of them will make you the more wary of them, because ye will easily conjecture that surely the danger is great when the caveats are so often and so carefully given. And this was the reason why our Apostle first when he was with them by word of mouth, and now again by writing ceased not to warn the Philippians of false teachers, even that the more careful they saw the Apostle to give them warning of false teachers, they might be so much the more wary of them. As than it ought not to grieve us to speak the same things often unto you, so let it not be wearisome unto you to hear the same things often of us. You see the Apostle saith it is a sure thing, and a good thing for you, and ye hear the reasons why it is good for you. Let this suffice to moderate that over great niceness and daintiness that is in some, and that such an over-itching humour that is in some after variety that they cannot at all away with it to hear the same things often. When the things are of necessary moment and behoof for you, let it not be tedious unto to you to hear of them again, and again; and when things are so carefully and so often suggested unto you, above all things take heed that ye hearken unto the things so suggested, lest that come upon you which is mentioned in the place of Esay before alleged, that is, lest when there hath been precept upon precept, precept upon precept, line unto line, line unto line, there a little, and there a little, and yet ye would not hear, afterwards it come to pass by the just judgement of God, that there be precept upon precept, precept upon precept, line unto line, line unto line, there a little, and there a little, but then hearing you shall hear and not understand, and seeing ye shall see and not perceive. For it is a just thing with God, that if ye will not hear when the book of God is so wide opened unto you, and the same things so often gone over and over, afterwards the word be unto you as the words of a book that is sealed up, that is, altogether unprofitable, or else that it be quite taken from you and given unto them that will hearken and obey. Let it therefore neither grieve them that speak to speak the same things often when they are good and profitable, neither let it seem tedious and wearisome unto you that hear to hear the same things often when they are such; and above all things hearken unto such things so often suggested, lest the things so often spoken unto you turn unto your farther judgement. Now let us see what it was that the Apostle thought it not amiss for himself so often to speak of, and a sure thing for them so often to hear of: it was the taking heed of false teachers, such as would seek to seduce them from that truth of Christ jesus which he had taught them. And this is the exhortation or admonition which now followeth, after this excuse of the Apostle for himself. Beware of dogs etc.] This is the first principal part which we observed in this chapter, which in brief is an exhortation or admonition to beware of false teachers; and especially the Apostle giveth his caveat of those false Apostles which were then crept in amongst them, as the article used in the original doth show; who taught that not Christ alone and faith in his name, but circumcision also, and the works of the law were necessary to justification and salvation. These false teachers who taught this erroneous and false doctrine, the Apostle here noteth by the name of dogs, of false teachers, and of the concision. He calleth them dogs in respect of certain 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 dog that barks not upon reason, but upon custom. 1 Sa. 16.9. And so we see Abishai called Shimei a dog in respect of his causeless barking against David. 2. In respect of their greediness, because as dogs they minded only their bellies, making (as afterward he saith) their belly their God. And so we see the Prophet called blind watchmen, and dumb dogs. Esay 56.11 greedy dogs which could never have enough. 3. In respect of their absurdness, because as the dog returneth to his vomit, so they of jews being made Christians returned again unto their old judaisme, not teaching Christ purely, but making a mixture of judaisme and Christianity. Again, he calleth them evil workers, 1. in respect of the works which they urged, because by preaching the necessity of works unto salvation, and joining them with Christ as workers together with him of our salvation, they made those works which in themselves were not evil, evil works. For those works which as they are done according to the law are good, by this addition of necessity, that not Christ alone, but they also are necessary, as causes, unto salvation, are made evil works. 2. In respect of the evil mind wherewith they urged these works, because they urged them in hatred of him, and to cross that which he had taught touching the sole sufficiency of Christ his righteousness unto salvation. 3. In respect of their unfaithful working in the Lord his vineyard, because together with good seed they did sow tars in the Lord his field, joining with Christ the works of the law in the work of our salvation. Lastly, he calleth them the concision, 1. by allusion unto circumcision which they urged as necessary to salvation, Act. 15.1. saying as it is in the Acts, Except ye be circumcised after the manner of Moses ye cannot be saved. 2. Because by urging circumcision they did indeed cut the seamless coat of Christ, and rend the unity of the Church, which had now received the circumcision of Christ through baptism, and had left off that ceremony of the law. 3. Because by urging circumcision they showed themselves to be only cut in the foreskinnes of their flesh, but not to be circumcised in the heart, by putting off the sinful body of the flesh through the circumcision of Christ. Thus the Apostle upon these causes and respects noteth those false Teachers which were crept in amongst the Philippians, and of these he warneth them again and again, even three times, to beware. Now touching the observations hence to be gathered, here 1. I note that the Apostle speaketh unto the Philippians in general, that they should beware of false Teachers. Whence I observe that not Clergy men alone, as they call them, but even all the faithful children of God may and aught to try and judge by the Scriptures whether their Teachers & Preachers doctrine be true, and so to reject whatsoever they find not proved by the Scriptures, or agreeable to the Scriptures. For how should the Philippians beware of false Teachers? they should examine and try their doctrine, and receive that which was agreeable to that which he had taught them, and reject that which was not agreeable thereunto. So we read it registered to the perpetual commendation of the men of Berea, Act. 17.11. that they searched the Scriptures to try whether those things which Paul preached unto them were so as he preached. For they having received the Scriptures in credit before, were so to accept of those things which Paul preached unto them if they were consonant to the holy Scriptures, according to that of the same Apostle, Gal. 1.9. If any man preach unto you otherwise then that ye have received, let him be accursed; then that ye have received, 1. Then that which God had promised before by his Prophets in the holy Scriptures, as the same Apostle speaketh. And as the men of Berea did, Rom. 1.2. so we read he willed the Thessalonians to do, where he said unto them, try all things, 1 Thes. 5.21 and keep that which is good: where it is plain by vers. 12. that he speaketh not only to the Pastors, but also to the flock. So the Apostle john in his Epistle unto the faithful dispersed jews saith, dearly beloved, believe not every spirit, 1 joh. 4.1. but try the spirits whether they are of God: for many false Prophets are gone out into the world. Where the Apostle delivereth a general doctrine that concerneth every one of the faithful as he will avoid the seducing and deceits of false Teachers, which is that every man should try by such rules as the Scripture setteth down who is a true or false Teacher, which is true or false doctrine. And therefore we see that the Apostle rebuketh the Galathians very sharply, because they had given place unto false Apostles which corrupted the pure doctrine of Christ, Gal. 3.1. and had suffered themselves to be seduced by them. By which his sharp reproof of them, he plainly showeth that they should have tried and examined the doctrine which those false Apostles brought by that which he had taught them, and so rejected that which was not agreeable unto wholesome doctrine. And what else mean those often admonitions in the Prophets unto all the jews to beware of false Prophets: jer. 23.16. hear not, saith jeremy, the words of the Prophets that prophecy unto you, and teach you vanity: they speak the vision out of their own heart, and not out of the mouth of the Lord, hear them not. How then? Esa. 8.20. what is to be done? Esay telleth thee: To the law, and to the testimony: if they speak 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 speak unto you hear them not, so as to rest on what they say, but so hear them as that ye examine them by the law and by the testimony; and if they speak not according to this word surely they have no knowledge, but are blind 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, john, and our Apostles, and by the sharp reproof of the Galathians, and by the warrant of the Prophets, it doth and may appear that even all the faithful children of God may and aught to try and judge by the Scriptures whether their teacher's doctrine be true, and so to reject whatsoever they find not agreeable to the Scriptures. Yea but it will be said, that this were to make the sheep judges of their shepherds, and the people to control their Ministers. No, not so: but the people must heart their Ministers, and obey them, and be ordered by them, which they will the more cheerfully do, when by searching the Scriptures they shall find their Minister and Teachers doctrine to be the doctrine of the holy Ghost, and not the invention 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 received 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 reverenced and embraced, and themselves the more honoured and esteemed. Learn ye then, men and brethren, to make this use of this doctrine: 1. To beware of such as teach you otherwise then now we have taught you. Beware of such as will tell you that ye are not to meddle with the sense of the Scripture, or to judge of such doctrine as ye hear whether it be true or false, but ye are only to try the spirits by taking knowledge of them to whom God hath given the gift of discerning spirits, and by obeying the Church, to whom Christ hath given the spirit of truth, and this Church, say they, is the Church of Rome. By this that ye have heard ye see that such are false Teachers deceiving and being deceived. 2. Learn hence to be diligent in re●ding, and in hearing the Scriptures, that so ye may be able to try the spirits. joh. 5.39. In the Scriptures, as saith our Saviour, we think to have eternal life; and by meditating therein we shall easily skill of those that would lead us out of the right way that guideth to eternal life. Let us therefore exercise ourselves in the doctrine of the Gospel of jesus Christ which we have received, and let us mark them diligently which cause division and offences contrary to the doctrine which we have learned, and let us avoid them, yea if any come unto us and bring not this doctrine, 2 joh. 10. let us not receive him, nor bid him God speed, let us have no familiarity with him, but let us abandon all fellowship with him. The 2. thing which here I note, is the Apostles often iteration of this caveat unto the Philippians, admonishing them aga●ne and again, even three times to beware of false Teachers. Whence we may observe how needful a matter it is for us to take heed of false Teachers, which seek to seduce us from that doctrine which we have learned in the Gospel of Christ jesus. Which thing as this often iteration of this caveat may confirm unto us, so this circumstance also even in this matter, that the Apostle having often before by word of mouth warned them of false Teachers, yet adventured the reproof if they should blame him for warning them again by writing. Again, when our Apostle took his last farewell of seeing the Ephesians any more, how carefully did he warn them of false Teachers? Take heed, saith he, Act. 20.28 29.31. unto yourselves etc. For I know this, that after my departing shall grievous wolves etc. Therefore watch and remember that by the space of three years I ceased not to warn every one both night and day with tears. He begins with, take heed unto yourselves; he ends with, watch and remember &c. as if this taking heed of false Teachers were a thing most needful for them to be diligent in. And our Saviour Christ, Mar. 8.15. Take heed and beware of the leaven of the Pharises, and of the leaven of Herod. Where willing his Disciples to beware of the contagious doctrine of those that laboured to subvert his Gospel, the word of our salvation, he satisfieth not himself with saying take heed, or, beware, but for the better impression of his caveat he joineth both together, and saith, take heed and beware. In which places the very careful admonitions of our Saviour 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 heed and beware do most evidently show what a needful thing it is for us to take diligent heed of false Teachers, lest any of us be seduced by their enticing speeches from that doctrine which we have learned in the Gospel of Christ jesus. And sure it is a thing no less needful for us now then at any time heretofore it hath been to beware of false Teachers. For have we not now many every where which creep into houses, 2 Tim. 3.6. and lead captive simple women laden with sins, and led with divers lusts? have we not now many every where which compass sea and land to make one of their profession, Math. 23.15. so to make him twofold more the child of hell than they themselves are? have we not now many every where by whom the way of truth is evil spoken of, and such as with feigned words would make merchandise of your souls? have we not now men arising even of our own selves, and speaking perverse things to draw disciples after them? yes, my brethren, Rome and Rheims swear many, and send them unto us as to draw us from our allegiance unto our Sovereign, so to corrupt our sincere minds with their poisoned doctrines. And these wander up and down secretly and in corners, speaking evil of the way of truth, and leading back again as many as they can unto the abominations of Egypt. Again others there are arising of ourselves, who whether seduced by others, or through malecontentednesse, or by the just judgement of God blinded that they cannot see the light, or howsoever else bewitched; but many others are even arising of ourselves who privily sow cursed tars in this field of the Lord, who first closely slander 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 drunk with the cup of their fornications. Many such, I say, there are amongst us, and therefore very needful it is for us to take heed and beware of them. Yea, but how shall we know them? they profess Christ, and the same Apostolic Creed with us, they admit the Canonical Scriptures as we do, they say they condemn idolatry and superstition as we do, how then shall we know them? They come indeed in sheeps clothing, but inwardly they are ravening wolves, by their fruits ye shall know them. They may well be called, as these false Teachers among the Philippians, dogs, evil workers, the concision. For my 3. note therefore and observation from these words, I will briefly hence gather certain notes whereby ye may know and discern false Teachers. LECTURE L. PHILIP. 3. Vers. 2.3. Beware of Dogs, beware of evil workers, beware of the concision. For we are the circumcision, which worship God in the spirit etc. IN this exhortation or caveat, in that the Apostle noteth these false Teachers which were crept in amongst the Philippians by the name of dogs, of evil workers, and of the concision. I observe certain notes whereby to descry and discern false Teachers, even such as it is very needful for us to take heed of, and to beware. 1. Therefore it is a note of false Teachers ever like dogs to be barking and snarling against the truth, and against the professors thereof. For this they take of dogs, even upon no reason to be barking, and they think the field half won if they can fasten any slander upon the truth, or upon those that have been or are chief professors thereof. If this in this place of our Apostle be not happily enough to satisfy some touching this note of false Teachers, the Apostle Peter also giveth the very same note of false Teachers, where he saith, That as bruit beasts led with sensuality, 2 Pet. 2.12 and made to be taken and destroyed, they speak evil of those things which they know not, even of the way of truth which they know not, and of the Professors thereof whom they cannot brook. Such were those false Teachers that troubled the Church of Corinth, both calling into doubt a chief article of our faith, the resurrection of the dead, and likewise speaking very contemptibly of the Apostle Paul himself, traducing him unto the people as one rude in speech, and one that had no gifts of knowledge or of wisdom, as we may plainly see by his first Epistle to the Corinthians. Mark then I beseech you who now at this day they are that speak evil of the way of truth, and of the Professors thereof. Who are they now that tell you that the Scripture containeth not all things necessary to be believed to salvation? that tell you that the holy Scriptures, though truly translated into vulgar tongues, may not be read indifferently of all men, for fear of great harm 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 virtue, and good life among us? Do not these speak evil of the way of truth, even of the holy word of truth? Again who are they now that fill their mouths with as bitter words and odious speeches as out of their malicious hearts they can against Luther, Caluin, Martin, Beza, and the like? Who are they now that speak so contemptibly against the Ministers of the Gospel, as that they fill your ears with all man's of evil sayings against them? Whosoever ever they be that thus speak evil of the truth, and of the Professors thereof, they have a mark of false Teachers. Mark them therefore diligently, and beware, and take heed of them. A second note of false teachers it is, like dogs principally to respect their bellies, and more to serve their own bellies then the Lord jesus Christ: for this they take of dogs, to be so ravenous and greedy for the belly, as that through covetousness with feigned words they make merchandise of men's souls. This note of false teachers our Apostle also gives in the epistle to the Romans, here having exhorted the Romans to beware of false Apostles and Teachers, he giveth them this note to know them by: They that are such, saith he, Rom. 16.18 serve not the Lord jesus Christ, but their own bellies, and with fair speech and flattering deceive the hearts of the simple. They serve their own bellies, that is, they seek their own gain, and respect their own advantage in their profession of religion. And the Apostle Peter likewise gives the same note of them, where he saith that they have hearts exercised with covetousness, 2 Pet. 2.14 3. through covetousness making merchandise of men's souls. Such a one was Balaam, of whom the Apostle Peter saith in the same chapter, that he loved the wages of unrighteousness. Such were those of whom Esay speaketh, Esa 56.11. that they were greedy dogs, which could never have enough. Such were these among the Philippians, whose God (as the Apostle saith) was their belly. Mark then who now at this day they are that through covetousness would make merchandise of your souls. Who are they now that set on sale the forgiveness of your sins, and the kingdom of heaven for money? Who are they now that under colour of long prayers devour widows houses? that for such or such lands, such or such sums of money, such or such relief unto such or such places, will promise you to say so many prayers for so many days or years for you or for your friends? Who are they now that make gain godliness, and do all that they do in deed and an truth for the maintenance of their state, and of their bellies? Erasmus when he was asked by Fred●ricke Duke of SAXONY his judgement of Luther, said that there were two great faults of his: one that he meddled with the Pope's Crown, another that he meddled with the Monks belly. Erasmus his meaning was, that those two things they were most of all careful for, and therefore could not endure the meddling with them. Do not such like dogs serve their bellies, and through covetousness make merchandise of you? Whosoever they be that do so, they have a mark of false teachers. Mark them therefore, and take heed of them. Beware of dogs, of barking and greedy dogs. My next two notes I gather from that that these false teachers are called evil workers. A third note therefore of false teachers it is, so to teach the necessity of works unto salvation, as to make them joint workers with Christ of our salvation, as if our salvation were not by Christ alone, but by the works of the Law also. True it is that we must walk in those good works which God hath ordained us to walk in, ●p●. 2.10. or else we cannot be saved: but ye● by grace are we saved through faith, 8.9. not of works, lest any man should boast himself. To teach therefore that our works are any part of that righteousness whereby we are justified or saved, is a note of false teachers. Which thing also our Apostle witnesseth in another place, Gal. 5.4. where he saith that such make the grace of God of none effect. Such were those that had bewitched the Galatians, whose doctrine in his epistle unto them he doth at large confute, and showeth that we are justified only by grace through faith in jesus Christ, and not by the works of the Law. Such also were those that were crept in amongst these Philippians, whom in this chapter he confuteth, showing that Christ alone is our righteousness, and that we have no righteousness of our own at all by any works of the Law. Mark then who now at this day they are that teach man's righteousness or salvation to be of his works. Who are they now that tell you that we are made righteous before God not by faith alone in Christ his blood, but by works also? Who are they now that tell you that not by Christ his merits alone, but by the merit of our own works also we gain heaven, and that not to ourselves alone, but to others also? Who a●e ●hey now that tell you that together with Christ good works must be joined, as workers together with him of our justification and salvation? Whosoever they be that do so, they have a mark of false teachers. Mark them therefore, and take heed of them. Beware of them: they are evil works making those works which as they are done according to the Law, are good works, by this perverse doctrine evil works. A fourth note of false teachers it is, like unto unfaithful workmen in the Lord his vineyard, to teach for doctrines men's precepts, and traditions of men. For this false teachers take of evil and unfaithful workers in the Lord his vineyard, that either in stead of the word, or at least together with the pure seed of the word, they sow men's precepts, and traditions of men. Our Saviour noteth it in the envious man, that he sowed tars among the wheat: Mat. 13.28 Mar 7 7. and it is notable in all his brood. Such were those Scribes and Pharises that we read of in the Gospel, of whom it is said, that they taught for doctrines the commandments of men. Whereupon our Saviour told them that they worshipped him in vain. Mark then who now at this day do thus resemble unfaithful workmen in the Lord his vineyard. Who are they now that teach you to do 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 ears with traditions of the Apostles, as they say, and traditions of the Church, as they say, making them even of equal authority with the writings of the Apostles? Who are they now that teach you to believe otherwise then ye are warranted by the Scriptures, the rule of faith? Who are they now that mingle with the pure seed of God's word the chaff of man's brain, and give equal authority to the written word, and to unwritten traditions? Do not such show themselves to be of the brood of the envious man? Whosoever they be that do so, they have a mark of false teachers. Mark them therefore, and take heed of them. Beware of them: they are evil workers, working unfaithfully 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 discern false teachers. A fift note therefore of false teachers it is, like unto these of the concision to cause division and offences contrary to the doctrine of the Gospel of jesus Christ, and to cut themselves from the unity of the Church: for this they take of the concision, that as they cut themselves from the unity of the Church, and caused division in the Church, by urging the circumcision of the flesh, which the Church had done with; so commonly false teachers rend the unity of the Church, and cause divisions by teaching other doctrine than the spirit of God hath taught the Church to receive. This note of false teachers our Apostle also gives elsewhere, where he saith, Mark them diligently which cause divisions and offences, contrary to the doctrine which ye have learned, Rom. 16.17 and avoid 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 schisms, and dissensions into the Church, 1 Cor. 1.11. that the house of Cloe a virtuous and zealous woman advertised the Apostle thereof. Mark then who now at this day they are that cause division and offences in the Church. Who are they now that labour and plot, and cast all the ways they can devise to set us all every way by the ears together? Who are they now that cast seditious libels amongst us, whereby to stir us up unto all practices of hostility against the State? Who are they now that secretly and in every corner labour to disgrace us, and the doctrine which we teach, and to lesson you with other doctrine contrary to that ye have received and learned? Do not these whosoever they be cause division, and contention, and offences? Whosoever they be that do so, they have a mark of false teachers. Mark them therefore and take heed of them. Beware of them: they resemble these of the concision. The last note which for this time I observe of false teachers is, like unto these of the concision, to glory and brag of false titles which nothing belong unto them. For this they take of these of the concision, that as they gloried falsely in the circumcision, as anon we shall hear, so commonly false teachers glory much in the titles, and in the things wherein they have no right at all to glory. This note also of false teachers the Apostle Peter gives, where he saith of them that they speak swelling words of vanity. 2 P●t 2.18 Matt. 24 5 Such are those of whom our Saviour Christ saith, Many shall come in my name, saying I am Christ, and shall deceive many. Mark then who now at this day they are that deceive the world with vain titles, and shows of names whereunto they can lay no just claim. Who are they now that come in the name and title of the Society of jesus, and deceive 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 mask themselves under that gay title of holy Catholics? Who are they now that have still in their mouths the Church, the Church, as if they and none but they were the Church of Christ? Do not these whosoever they be, brag of great titles which nothing belong unto them? Whosoever they be that do so, they have a mark of false teachers. Mark 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 even from this caveat of our Apostle in this place. But these are such as seemed unto me most naturally to offer themselves to be observed from these names wherewithal our Apostle brandeth these false teachers. If any desire to have them manifested by further notes, let him read 2 Pet. 2. where they are at large notified. By these ye may in pa●t descry them; and those that are branded with any of these marks, take heed of them: for howsoever happily some may be branded with some one of these marks, who yet will wind himself out of the number of false teachers, yet will he not shift it, but that he hath some one mark of a false teacher. But above all things take heed and beware of them upon whom the most of these, or all these no●es do fall most justly. They will, I know, tell you that they love the truth, that they abhor idolatry, that they embrace the Apostolic faith, that with all reverence they receive the Scriptures, that they honour religion, and that they detest superstition. They will tell you of their devotion in prayer, of their contempt of riches, of their continency in life, of their abstinency in meats and drinks, of their works of charity, etc. But whatsoever they tell you, by these notes that I have told you, ye shall know what they are. And when ye know them, take heed and beware of them. For though they come unto you in sheeps clothing, yet inwardly they are ravening wolves. Beware of barking dogs which bark against the truth, and the professors thereof: and beware of greedy dogs, which through covetousness make merchandise of your souls. Beware of such workers as make their works joint-workers with Christ of out salvation: and beware of such workers as work unfaithfully in the Lord his vineyard, mingling with the pure seed of God's word the chaff of man's brain. Beware of such as resemble the concision in renting the unity of the Church, and in causing division and offences contrary to the doctrine which ye have learned in the Gospel of jesus Christ: and beware of such as resemble the concision in bragging of false titles which nothing belong unto them. And let these things suffice to be noted from this exhortation or caveat. Now followeth a particular instruction of the Philippians touching circumcision truly so called, in these words, For we are, etc. For we are the circumcision, etc.] We have heard how the Apostle in his caveat noted the false teachers which urged circumcision as necessary to salvation, by the title of the concision, saying, Beware of the concision. Now in these words the Apostle giveth the reason why he called them the concision, For we, saith he, are the circumcision. As if he should have said, They are not the circumcision, though they glory therein: but rather they are the concision, and we are the circumcision, the true circumcision. Now this he proveth thus: We worship God in the spirit, therefore we are the circumcision. And again, that they worship God in the spirit he proveth thus: We rejoice in Christ jesus, and have no confidence in the flesh; therefore we worship God in the spirit. So that the connexion of the points is this: They are the concision, not the circumcision: the proof is this, We are the circumcision, therefore they are not the circumcision. Again, We are the circumcision: the proof is this, we worship God in the spirit; therefore we are the circumcision. Again, we worship God in the spirit: the proof is this, we rejoice in Christ jesus, and have no confidence in the flesh; therefore we worship God in the spirit. To gather the whole reason into one sum, the Apostle here proveth that the false Apostles which were among the Philippians, and which gloried in their circumcision, were the concision, and not the circumcision, by an argument drawn from the nature of true circumcision, thus: They which worship God in the spirit, and rejoice in Christ jesus, and have no confidence in the flesh, they are the circumcision, they are truly circumcised. But we worship God in the spirit, etc. Therefore, etc. This is the form of the Apostle his proceeding and discourse in this place. Now touching the words, and the meaning of them. 1. It is said, we are the circumcision, where the meaning of the Apostle is this, we are circumcised with the true circumcision. Rom. 2.28.29. There is then (as the Apostle shows) a twofold circumcision; one outward in the flesh, which was a cutting of the foreskin of the flesh, instituted by God for a sign of the covenant which was made between him and Abraham: Gen. 17.11. another of the heart, in the spirit, which is a cutting of from the heart of all carnal affections, whereby we might be hindered in the spiritual service of God, and in our rejoicing in jesus Christ, whereof Moses maketh mention where he saith, The Lord thy God will circumcise thine heart, Deut. 30.6. and the heart of thy seed, that thou mayest love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live. That carnal circumcision was that wherein the false Apostles gloried, and of which they told the Philippians, that except they were so circumcised they could not be saved. But that being a ceremony, which when Christ came was abolished, the Apostle saith plainly, that that is no circumcision which is outward in the flesh: Rom. 2.28. nay he saith farther unto the Galathians, Gal. 5.2. that if they be circumcised Christ shall profit them nothing. And therefore the Apostle calleth them the concision, because they cut and rend the peace of the Church by urging that as necessary to salvation, which was abolished, and was now not only unprofitable but hurtful. The other circumcision which is of the heart, in the spirit, made without hands, by putting of the sinful body 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 circumcision, that which is outward in the flesh being no circumcision. Again, where it is added, which worship God in the spirit; by worshipping God in the spirit, he meaneth the spiritual worshipping of God: as if he should have said, we are the circumcision which worship God spiritually, not after the outward ceremonies of the law, but in the spirit of our mind lifting up our souls unto him, and rejoicing in his holy name. Again, where he saith, that they rejoice in jesus Christ, and have no confidence in the flesh, he opposeth the one against the other, and both signifieth that the confidence of their salvation is only in Christ jesus, not in any outward thing, either circumcision of the flesh, or what outward thing else soever, and withal implieth t●at they that have confidence in the circumcision of the flesh, or in any outward thing whatsoever, and not only in Christ jesus, they indeed rejoice not in Christ jesus as in the borne of their salvation. It is then in brief as if the Apostle should thus have said: I have warned you to beware of the concision, and do ye 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 salvation in the flesh, or in any outword thing, do only rejoice in Christ jesus as in the horn of our salvation. Thus ye see the purpose of the Apostle in this place, what he proveth, how he proveth it, and the meaning of the words. Now let us see what we may observe hence for our use and instruction. 1. Here I note the Apostle his elegant allusion between concision and circumcision, where he calleth himself and the Philippians the circumcision, and the false teachers the concision, by way of allusion unto circumcision whereof they boasted in vain. The like allusions we have divers times in holy scriptures, Esa. 5.7. as in Esay; The Lord (saith the Prophet) looked for judgement, but behold oppression; the allusion is plain in the Hebrew between mishpat & m●shpach: and again, for righteousness, but behold a crying, where the allusion is as plain between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Also in the new Testament, as in the Epistle to the Romans, Rom. 12.3. where it is said, I say unto you that no man understand above that which is meet to understand, but that every man understand according to sobriety, where in the original the allusion is notable between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. divers 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 observation, that it is not unlawful for the Ministers and teachers of the word sometimes to use allusions, and elegancies of speech: for we see that the Holy Ghost by using them sometimes hath sanctified the use of them. But yet great moderation and discretion is to be used therein, lest if we grow to take too great a felicity and pleasure therein, we fall into such a rhyming vain and curious affectation as is unbeseeming the majesty of the word, and the gravity of the Minister of the word. That rule of the Apostle is by us diligently to be kept, that no jesting, or vain, or light, or foolish speech proceed cut of our mouths, Eph. 4.29. but only that which is good to the use of edifying, that it may minister grace unto the hearers. From this observation ye for your use may learn, not hastily to judge, or presently to condemn such Ministers and Preachers of the word as sometimes use allusions, and other elegancies of speech: for ye see the Holy Ghost doth not altogether avoid them. And albeit ordinarily the most plain and the most familiar form of words be far the best for you, and the most to be accepted by you, yet sometimes such an allusion, or such an elegancy 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 elegancies be not too often used, and in the hearer likewise judgement 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 circumcision which is made with hands, and which is outward in the flesh to be truly circumcision: and likewise affirmeth that spiritual circumcision: which is made without hands by the spirit in the heart by purging thence all evil affections to be truly circumcision; so that not they which are circumcised with carnal circumcision are the circumcision, but they only which are circumcised with spiritual circumcision are the circumcision. Whence first I observe, that as all other ceremonies and sacrifices of the law, so likewise the circumcision of the flesh had then an end when Christ came in the flesh, so that the use of them afterwards was not only unprofitable, but hurtful. For albeit it be said both of circumcision and of other ceremonies, Gen. 17.13. Ex. 12.14.31.16. and sacrifices of the law that they were to continue for ever, yet that is so to be understood as that the term of their continuance was Christ his coming in the flesh: for they being only shadows of good things to come, when Christ which was the body figured by those shadows came they had an end, and were abolished, as the Apostle shows at large in the Epistle to the Hebrues. And albeit there were not wanting both of the jews, and of the Ebionites and Cerinthians that in the Apostles time joined circumcision with Christ, Act. 15.1.28. and urged it as necessary to salvation, yet we see that the Apostles thought it not meet to burden the Gentiles with circumcision, or with the law: nay the Apostle plainly telleth the Galathians, Gal. 5.2. that if they be circumcised Christ shall profit them nothing: 4. and again, that whosoever are justified by the law they are fallen from grace. In both which places the Apostle shows that to join with Christ circumcision, or the law, as things necessary to salvation is not only unprofitable, but also hurtful. Yea now that Christ jesus is come in the flesh, in him neither circumcision availeth any thing, Gal. 5.6.6.15. nor uncircumcision, but only a new creature, regenerated by faith which worketh by love. Yea but here the question happily will be asked touching circumcision, why it was abolished, seeing it was a seal of the righteousness of faith, Rom. 4.11. as the Apostle witnesseth. If it had been a seal of the righteousness of the law, it might very well have been thought that when the claim of righteousness by the law ceased, than the seal thereof should likewise be abolished. But being the seal of the righteousness of faith, it may seem that the righteousness of faith remaining the seal thereof should not be abolished. I answer, 1. out of the Apostle, that he doth not simply say, that circumcision was a seal of the righteousness of faith, but of the righteousness of the faith which Abraham had when he was uncircumcised. Now what was the righteousness of his faith? Surely other then that which is now our righteousness of faith. For unto us it is accounted for righteousness that we believe in jesus Christ already come in the flesh, and this is our righteousness of faith. But unto him it was accounted for righteousness that he believed in the promised seed which should afterwards come in the flesh, and this was his righteousness of faith. Right therefore it was that when the promised seed which he believed came in the flesh, the seal of this righteousness of his faith should be abolished; even as the seals also of the righteousness of our faith shall be abolished at his second coming unto judgement, when all things shall be accomplished, and we shall see him face to face, even as he is. Again, unto the very question itself, why circumcision was abolished, I answer that it was most needful, Gal. 5.3. because every man that is circumcised, is bound (as saith the Apostle) to keep the whole law. Whereupon else where the Apostle calls circumcision a bondage, Gal. 2.4.4.4.5. in which bondage they were kept until faith came. But when the fullness of time was come, God sent forth his Son made of a woman, & made under the law, that he might redeem all which were under the law: and he took all the ceremonies and rites that were against us out of the way, and fastened them on his cross. Thus than ye see the abolishing as of all the ceremonies, & rites, & sacrifices of the law, so of carnal circumcision after that faith came, that is, after that we began to believe in Christ jesus manifested in the flesh. I know not whether I speak so plainly of these things as that ye do conceive me, neither know I how to speak more plainly. Consider how they arise from the place we now handle, and they will be so much the more easy to be understood. If now ye ask me whether circumcision be quite and utterly now abolished, so that nothing thereof remaineth? I answer that the ceremony of the circumcision of the flesh is utterly abolished, so that nothing of the ceremony now remaineth: But that which was morally signified thereby, to ●it, regeneration, and the circumcision of the heart from all evil and wicked affections, that is that which when the ceremony was in use was most accepted, and that still remaineth: and this is that which I should now secondly have observed from these words, if the time had given leave. LECTURE LI. PHILIP. 3. Vers. 3. For we are the circumcision, which worship God in the spirit, and rejoice in Christ jesus, and have no confidence in the flesh. IF now again ye ask me whether Circumcision be quite and utterly so abolished as that nothing thereof remaineth? I answer that the circumcision of the flesh is quite and utterly abolished, so that since faith came, that is, since we began to believe in Christ manifested in the flesh, justified in the spirit, and received up into glory, nothing at all of that ceremony remaineth. But even then when the ceremony was in use, both this and likewise all other ceremonies of the law had beside the ceremony a moral use and signification unto that people of the jews, which was far and incomparably more accepted with God then was the ceremony itself whatsoever it was. This we may plainly see and perceive by those manifold increpations so often used in the writings of the Prophets, when observing the ceremony commanded, the jews neglected that moral use thereof which they should especially have regarded. Esay 1.11. I am full (saith the Lord) of the offering of rams, and of the fat of fed beasts; and I desire not the blood of bullocks, nor of lambs, nor of goats. Bring no more oblations in vain, 13. incense is an abomination to me etc. Again, Amos 5.21 in another place he saith, I hate and abhor your feast days, and I will not smell in your solemn assemblies: though ye offer me burned offerings, and meat offerings I will not accept them, neither will I regard the peace offerings of your fat beasts. Amos 5.22 What then? Did not the Lord desire the blood of bullocks, nor of lambs, nor of goats? Did he not regard burnt offerings, peace offerings, and meat offerings? Were the sabbaths, and new moons, and feast days such things as in which he took no pleasure at all? No doubt but the Lord had commanded all these things whereof the Prophets here speak, in his law given by the hand of Moses, as might easily be proved out of the books of Numbers, and Leviticus. And this was it that the hypocritical jews stood upon with the Prophets, saying, that they kept the law of God duly because they observed the outward ceremonies & sacrifices commanded in the law. But this was that that the Lord by his Prophets reproved in them, that they neglected that moral use of those things which they should principally have regarded. They stayed themselves in the outward worship of God, and looked not unto the inward worship of him; they observed the naked ceremony, but they regarded not mercy and judgement, piety and obedience, faith and repentance. These things they should have done, and not have left the other undone. The ceremony should not have been neglected by them, but that inward and more holy worship whereunto by the ceremony they were led should have been principally regarded by them. For in this the Lord had more pleasure than in all offerings and sacrifices what soever: as it iS said, 1 Sa. 15.22 to obey is better than sacrifice, and to hearken is better than the fat of Rams. And again the Lord saith by his Prophet, Hos. 6.6. I desired mercy and not sacrifice, and the knowledge of God more than offerings. Thus than it is plain, both that the outward ceremonies had a moral and more spiritual use, and likewise that this was more accepted with God, even then when the ceremony was in use, than was the ceremony 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 moral use and signification, the regard whereof was far more accepted with God then was the observation of the ceremony itself. The moral use and signification thereof was, to put them in mind of the circumcision of the heart, that thence they might purge all wicked and carnal affections, such as any way were like to cross and hinder their spiritual service and worship of God. And as in other ceremonies, when the ceremony was abolished yet the moral use thereof still remained, so likewise in this, when the outward circumcision of the flesh was abolished, yet the inward circumcision of the heart which was morally signified by the outward ceremony still remained; so that as they then were, so still we are to circumcise the foreskinnes of our hearts, by cutting away from thence all carnal affections, and ungodly lusts which fight against the soul. And this was that circumcision wherein our Apostle gloried, when he said, we are the circumcision. Hence then 3. I observe what that circumcision is which yet remaineth, and wherein we may and aught to glory and rejoice. The circumcision which yet remaineth, if ye will have it in one word, is our regeneration, the washing of the new birth, Tit. 3.5. and the renewing of the holy Ghost, as the Apostle speaks. If ye would have a larger description of it, it is, as this place of our Apostle maketh manifest, a cutting away from the heart of all carnal affections, whereby we might be hindered in the spiritual service of God, and in our rejoicing in Christ jesus, so that being thus circumcised we worship God in the spirit, and rejoice in Christ jesus, and have no confidence in the flesh, or in any outward thing whatsoever. This is most commonly called the circumcision of the heart; both by Moses where he saith, De●t 10.16 Circumcise the fore skin of your heart, and harden your necks no more. And by the Prophet jeremy, where he saith unto the men of judah, and Inhabitants of jerusalem, Be circumcised to the Lord, jer. 4.4. Ro●. 2 29. and take away the foreskinnes of your hearts: And by our Apostle Paul where he saith, that the circumcision is of the heart, in the spirit, not in the letter. Neither is it called circumcision of the heart by way of exclusion of circumcision from other parts of man. For there is also mention of the circumcision of the ears, Act. 7.51. as where Steven saith, Ye stiff-necked and of uncircumcised hearts, and ears, i. which will not hear when God speaks unto you: and also of the circumcision of the lips, as where Moses said unto the Lord, Behold I am of uncircumcised lips; Exod. 6.30 i. I am not abl● to speak unto Pharaoh, being barbarous and rude in speech. There is then not only circumcision of the heart in the will and understanding, when all carnal affections are purged thence, but there is also circumcision of the lips, when our speech is such as that it ministers grace unto the hearers; and also circumcision of the ears, when we open our ears unto the Lord speaking unto us, and willingly and even greedily hearken after those things which belong unto our peace. But yet commonly I think both these are comprehended in the circumcision of the heart, so that by the circumcision of the heart, the circumcision of the ears, and of the lips likewise is understood. It is called also spiritual circumcision, because it is made without hands, by the spirit of almighty God, Col. 2.11. Deut. 30.6. as witnesseth Moses, where he saith, the Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayest love the Lord thy God with all thine heart, and with all thy soul, that thou mayst live. Whereupon the Apostle saith, Rom. 2.29. 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, renew our will, Col. 2.11. sanctify our affections, and work in us all holy desires to die unto sin, and to live unto God in righteousness and true holiness. This circumcision then of Christ, this circumcision of the heart, this spiritual circumcision which is made without hands by the finger of the spirit, illuminating our understandings, renewing our wills, purging our carnal affections, crucifying in us the old man, and quickening us in our inner man, in the spirit of our mind, this is the true circumcision, and this is that circumcision wherewith the Apostle rejoiced that he was circumcised, and unless we be circumcised with this circumcision we have no cause of rejoicing. For that which the Apostle saith of carnal circumcision, Gal. 5.2. If ye be circumcised Christ shall profit you nothing, is quite otherwise in this spiritual circumcision. For unless we be thus circumcised Christ shall profit us nothing; according to that of our Saviour, job. 3.5. Except a man be borne of water and of the spirit, he cannot enter into the kingdom of God: Except a man be borne of water and of the spirit, i. unless he be borne again by the spirit, unless he be circumcised with the circumcision of Christ by putting off the sinful body of the flesh, and becoming a new creature, he cannot enter into the kingdom of God, he hath no portion among the sons of God. So that that holdeth still, if we be not circumcised we belong not to the covenant. But if we be circumcised with this circumcision of Christ, then may we rejoice, knowing that we are the sons of God, and partakers of the covenant of promise. Then look what was the preferment of the jew above all other people, that is our preferment above the sons of men, and look what was the profit of circumcision unto the jew, that and more is the profit of circumcision unto us. For thus we are the circumcision, and not they, we are that peculiar people of the jews, and not they, Rom. 2.28.29. inasmuch as now he is not a jew which is one outward, neither now is that circumcision which is outward in the flesh, but he is a jew 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 us to descend into ourselves and see whether we be circumcised or uncircumcised, whether we can with the Apostle truly say, that we are the circumcision, that we are circumcised with the true circumcision. Do we worship the Lord in the spirit with holy worship not after the foolish fancies of man's brain? Do we rejoice in Christ jesus as in the horn of our salvation, and renounce all confidence in all outward things whatsoever? Are our understandings instructed in the things which are spiritually discerned? Are our affections inclined to the rule of God's spirit? Are our desires bend to the things that belong unto our peace? Are we purged from all carnal affections, and ungodly desires? Are our lips feign when we sing unto our God? and are our tongues glad when we talk of his righteousness and salvation? Do we refrain our feet from every evil path? and do we give our members as weapons of righteousness unto God to serve him in righteousness and in holiness? If the spirit do witness those things unto our spirits, then let us know that we are circumcised with the true circumcision, so that we may say with the Apostle, We are the circumcision. For this is the work of the spirit thus to consecrate us to his holy worship, thus to settle our rejoicing on Christ jesus, and on him alone, thus to teach us his will, thus to sanctify our desires, thus to purge and cleanse us from inordinate affections, thus to make us vessels holy unto the Lord, and thus to guide our feet in to the way of peace. And working thus in us he doth circumcise us with circumcision made without hands making us ne creatures. But if we worship the Lord, so that we bow both to him and Baal, if we trust to be saved by our works, or by any thing but only by Christ jesus, and faith in his blood, if the Gospel be yet hid unto us so that we cannot savour or perceive the things of the spirit of God, if our affections be so inordinate as that we be full of strife, envy, hatred, malice, wrath, contentions, backbitings, whispering, swelling, and discord, if our desires be so unbridled as that we run wholly after the pleasures of the flesh, and never mind the things of the spirit; if as yet we will be every one more loath than other to talk of matters of religion, of things belonging to our salvation, of the mercies of God in Christ jesus, and the like; but will strain no courtesy at all to talk filthily, and uncleanly, and unseemly, and scoffingly, and irreligiously, if as yet either we will not open our ears to hear the voice of the charmer charm he never so wisely, or else will grin and gnash our teeth at him that shall roundly knock at the door of our hearts to rouse us out of the dead sleep of sin whereinto we are fallen; if I say things stand thus with us, are we not of uncircumcised hearts, and lips, and ears? yes my brethren if it be thus whatsoever we say, or what show soever we make, yet are we of uncircumcised hearts, lips, and ears. For therefore is our understanding full of darkness, our will and desires perverse and crooked, and our affections inordinate, because the Lord by his spirit hath not circumcised our hearts; therefore are our mouths filled not with talk of such things as belong unto our peace, but with corrupt communication, and jesting, and taunting, and profane talking, because the Lord by his spirit hath not circumcised our lips; and therefore are our ears open unto every wicked profanation of God's name, and every bad suggestion of our neighbours, rather than unto the word of our salvation, because the Lord by his spirit hath not circumcised our ears. In one word, are we and walk we as children of disobedience? it is because the Lord hath not yet regenerated us by his holy spirit, because we yet are not circumcised with the circumcision of Christ. Let every man therefore descend into his own heart, and as he doth find himself, by thus searching his heart, and his reins to be circumcised, or uncircumcised, so let him think himself to be received into the covenant, or yet to be a stranger from the covenant of promise. And he that is circumcised, let him not gather his uncircumcision: i. as now I expound it, let him not defile himself with the corruptions which are in the world through lust, but having escaped from the filthiness of the world, let him give his members servants unto righteousness in holiness, and worship the Lord with holy worship. But he that hath walked either 40 or 4. years in the wilderness of this life, and is not yet circumcised, let him know that even that person that is not circumcised, that man that is not regenerated by the Lord his spirit, even he shall be cut off from the Lord his people, and shall have none inheritance among the Saints of God. Unto such therefore I say as the Lord by his Prophet saith to the men of judah, and to jerusalem, jerem. 4 4 break up the fallow ground of your hearts, and some not among the thorns: be circumcised to the Lord, and take away the foreskins of your hearts, lest the Lord his wrath come forth like fire, and burn that none can quench it, because of the wickedness of your inventions: And with the Prophet Hosea, I say farther, Hos. 10.12. sow to yourselves in righteousness, reap after the measure of mercy, break up your fallow ground: for it is time to seek the Lord till he come and rain righteousness upon you. weed out all impiety and wicked affections from your hearts, put off the sinful body of the flesh, 1 Cor. 15.50 Ap●c. 20.6. and be renewed in the spirit of your minds. For this I say unto you that flesh and blood cannot inherit the kingdom of God. Blessed and holy is he that hath his part in the first resurrection, i. by the power of God his spirit regenerating him, riseth from sin wherein he was dead unto newness and holiness of life: for on such the second death hath no power. And let this suffice to be spoken touching both the carnal, and likewise the spiritual circumcision by occasion of these words, we are the circumcision. It followeth. Which worship God in the spirit] By this and the rest that follows is described, as I told you who are circumcised with spiritual circumcision, even they which worship God spiritually etc. so that having spoken of spiritual circumcision we have spoken in a generality both of this, and the rest that follows. Yet it will not be amiss somewhat more particularly, yet as briefly as we can, to speak by occasion of these words of the spiritual worship of God. There is no people so far without God in this world, jew, or Gentile, Turk, or other, but that both they know there is a God, and likewise think they worship him with true worship. But how a great many nations and languages should either know the true God, or truly worship 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 grossly err touching the true worship of God, seeing where the word is there are so many errors touching the true and spiritual worship of God. Witness those manifold will-worshippes' of God which men have devised unto themselves, and for which they have no warrant at all in the word: such as are forbidding of marriage, and forbidding of meats to some men at all times, and to all men at sometimes under pretence of holy religion, and devout service of God. But for our instruction in this point, let us hence observe that not only in the spirit of our mind purified by the spirit to serve him in holiness and in righteousness, but that if we will not err in the performance of true and spiritual worship unto our God, we must proceed by this rule of rejoicing in Christ jesus, inasmuch as by rejoicing in Christ jesus we worship God spiritually. For what is there required in our spiritual worship of God which by our rejoicing in Christ jesus is not performed unto him? Is it not our spiritual worship of God to love him, to put our trust in him, to fear him, to pray unto him, to obey him, and to glorify him both in our bodies, and in our spirits? And are not all these things performed unto him by our rejoicing in Christ jesus? We rejoice in Christ jesus, knowing that in him we are beloved: and therefore we love God who we know doth love us in Christ jesus. Again, we rejoice in Christ jesus, knowing that in him all the promises of God are yea, and Amen; and therefore we believe in God & put our trust in his name who we know for his sake maketh good all his promises unto us. Again we rejoice in Christ jesus, knowing that by him an atonement and reconciliation is made between God and us: and therefore we fear God whose wrath we know is now appeased towards us by the mediation of Christ jesus. Again, we rejoice in Christ jesus knowing that by him we may go boldly unto the throne of grace: and therefore we pour out our prayers unto God who we know giveth us whatsoever we ask by faith in his name. Again, we rejoice in Christ jesus knowing that through Christ we are able to do all things: and therefore we obey God who we know strengtheneth us in Christ to do all things that he requireth of us. Again, we rejoice in Christ jesus knowing that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption: and therefore we glorify GOD both in our bodies and in our spirits, who we know hath given us his son, and together with him hath given us all things also. So that through the rejoicing which we have in Christ jesus we worship God spiritually with all holy worship of love, of faith, of fear, of prayer, of obedience, and of glorifying his name both in our bodies and in our spirits. Yea and whosoever hath not this rejoicing in Christ jesus it is impossible that he should worship God with this spiritual and holy worship. For how shall he love GOD that is not persuaded of the love of God towards him in Christ jesus? how shall he believe in God and put his trust in his name, that knoweth not that all his promises are yea and Amen, most certain and sure in Christ jesus? How shall he fear God as a dutiful child that assures not himself of his reconciliation with God by the death and intercession of Christ jesus? How shall he pray unto. God in faith that knows not that his prayers shall be accepted and heard in Christ jesus, that offereth our prayers unto God, and makes continual intercession for us? How shall he obey God in that which he commands that knows nor that God in Christ jesus doth enable him to do that which he commandeth? How shall he glorify God in his body, or in his spirit, that knows not what great mercies God hath vouchsafed unto us through Christ jesus? So that unless we can rejoice in Christ jesus even because we know all these things we cannot possibly worship God with spiritual worship. Will you then, men and brethren, have a direction for your spiritual worshipping of God? Surely it is needful, joh. 4.24. for God is a spirit, and they that worship him, must worship him in spirit and in truth. Let this then be your direction: Rejoice in Christ jesus; rejoice in him, because ye are beloved in him, and then surely ye will love God who loves you in Christ jesus. Rejoice in Christ, because in him all God's promises are made good and performed unto you, and then surely ye will believe in God, and put your trust in him, who keepeth promise, and suffereth not his truth to fail for ever. Rejoice in Christ, because by him ye have received the atonement, and then surely ye will fear God, whose wrath was appeased by the reconciliation of Christ jesus. Rejoice in Christ, because through him your prayers are accepted and heard with God, and then surely ye will power out your prayers unto God, who gives you whatsoever ye ask in faith in his name. Rejoice in Christ, because in him ye are made able to do all things, and then surely ye will obey God, who strengtheneth you in Christ to do all things. Rejoice in Christ, because by him ye are redeemed, and saved, and by the power of his spirit sanctified, and then surely ye will glorify God both in your bodies, and in your spirits, who with Christ his Son giveth you all things both for this life present, and likewise for that that is to come. So that there cannot be a better direction for our spiritual worship of God, then to rejoice in Christ jesus, because by our rejoicing which we have in Christ jesus we are inflamed to love God, to believe in him, to put our trust in him, to fear him, to pray unto him to obey him, and to glorify him both in our bodies and in our spirits, which is our spiritual worshipping of God. Whence it is also easy to guess why it is that we fail so much in the spiritual worshipping of God, which is even hence, because we fail in our rejoicing in Christ jesus. For our better instruction in which point of our rejoicing in Christ jesus, let us in the next place hence observe, that to rejoice in Christ jesus, is not only to repose our whole trust and confidence in him, as in the horn of our salvation, to make our boast of him, and to tell of all the wondrous works that he hath done for us with gladness, but withal to renounce all confidence in the flesh, and in any outward thing whatsoever. For these are things which cannot stand together, rejoicing in Christ jesus, and reposing our confidence in any outward thing whatsoever: for if we rejoice in Christ jesus, than we repose the whole confidence of our salvation, and every part thereof upon him, and him alone; and if we repose our whole, or any part of the confidence of our salvation on any outward thing, and not on Christ jesus alone, than we do not indeed rejoice in Christ jesus. This the Apostle plainly showeth, Gal. 5.4. where he saith, that whosoever are justified by the Law, they are fallen from grace; that is, whosoever seek for their righteousness by the works of the Law, or hope to be saved by them, they are fallen from grace, Christ profiteth them nothing. Let them look unto this, that trust unto their merits, to be saved by them. Surely the conclusion from this place of our Apostle lieth very hard upon them. For hence thus I gather: They that have confidence of their salvation by their merits, or by any outward thing whatsoever, and not only by Christ jesus, they rejoice not in Christ jesus: They that rejoice not in Christ jesus, they worship not God in the spirit: They that worship not God in the spirit, they are not circumcised with the true and spiritual circumcision: Ergo, they that have confidence of their salvation by their merits, they are not circumcised with the true and spiritual circumcision. Where in my judgement the conclusion is as inevitable as hard. If they answer that the Apostle maketh no mention of the merit of works, and therefore nothing can hence be concluded against the merit of works; I answer again, that by the name of flesh in this place of our Apostle is understood not only the circumcision of the flesh, or other ceremonies of the Law, but all the works of the Law, all man's merits whatsoever, even all outward things whatsoever. Which is plain by the antithesis and opposition in this place between Christ and the flesh, and likewise by that that followeth in the Apostle. For first, where he saith, We rejoice in Christ jesus, and have no confidence in the flesh, in that he denieth that they have any confidence in the flesh, what else is his meaning, but that they have no confidence in any thing but only in Christ jesus, so rejoicing in him, as that they put their whole confidence in him. Again, when he shows afterwards what he means by the flesh, he speaketh not only of the circumcision of the flesh, but of his tribe, of his stock, of his religion, of his zeal; yea and lest he should seem to leave out any thing without Christ wherein he had any confidence, he speaketh expressly of all things without Christ, that for Christ he counteth all things loss. So that the conclusion (though most hard) will not be avoided, but that they that trust to be saved by their merits are not circumcised with the true and spiritual circumcision, but are as yet strangers from the covenant of promise, and have no inheritance among the sons of God. Let us therefore, men and brethren, renounce all confidence in any thing without Christ whatsoever, and let us trust only in the merits of Christ jesus. He alone is made of God unto us wisdom, and righteousness, and sanctification, and redemption: he hath purchased us with his own blood: he is set for ever at the right hand of the throne of God to make intercession for us; and through him alone we receive all the blessing, that we have either for this life, or that that is to come. Let us therefore rejoice in him, and not in any thing without him. He that believeth in him, believeth in him that sent him; and he that loveth him, loveth him that sent him; and he that obeyeth him, obeyeth him that sent him; and he that glorifieth him, glorifieth him that sent him. Let us therefore worship him with all holy worship, and so shall we 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 rejoice in Christ jesus, and have no confidence in the flesh. Circumcise (O Lord) we beseech thee the foreskinnes of our hearts with the finger of thy holy spirit, that we may worship thee in spirit and in truth, & that we may rejoice in thy Son Christ jesus as in the horn of our salvation, renouncing all confidence in any thing without him whatsoever. O Lord purge us daily more and more from all inordinate affections, and unbridled desires, which any way may draw us from thee, or hinder us in thy service: renew in us right spirits, that we may worship thee, not after the fond devices of our own brain, but in spirit and in truth, after the rule of thy holy word; and so sanctify us with thy holy spirit, that abandoning all worldly confidence whatsoever, we may wholly and only rejoice in thy Son Christ jesus for ever. LECTURE LII. PHILIP. 3. Vers. 4.5.6. Though I might also have confidence in the flesh. If any other men thinketh that he hath whereof he might trust. NOw the Apostle in these words proposeth unto them his own example, as an embrace of that truth touching man's righteousness and salvation which they were to embrace and follow, from this verse to the fifteenth. And first he shows that he for his part reposeth no trust or confidence of his righteousness or salvation in the circumcision of the flesh, or in the works of the Law, or in any thing without Christ whatsoever; and than that Christ alone is all his righteousness, and the horn of his salvation. In these verses that I have read unto you the Apostle first shows that if he would or thought it meet to rejoice in the flesh, he had as good cause so to do, nay better cause so to do then any of them that rejoiced in the flesh had. 2. He shows that albeit he might have as good confidence in the flesh as the best, yet he now counted of all those things not only as unprofitable, but as hurtful, verse 7.8. Whereby the Apostle both represseth the insolency of those false teachers that boasted so much, and yet had not so much cause as he had of boasting touching the flesh; and likewise lets the Philippians see that seeing he having such prerogatives above others touching the flesh, yet counted all things without Christ even but dung and loss, they also should do so, and therefore should not regard whatsoever those false teachers told them of circumcision, or of the works of the Law. In general therefore first the Apostle shows, that if he would have confidence in the flesh, he hath cause enough, so that he might if he would have confidence in the flesh, in these words, Though I might, etc. Secondly he shows that he hath more cause to trust in the flesh than any of those false teachers have, in these words, If any other, etc. Thirdly, he proves his two former assertions by a particular recital of certain ●hings wherein he might rejoice, in some of which he was not inferior 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 Benjamin; in ancientness of stock ●nd lineage, being an Hebrew of the Hebrews; and in profession, being a Pharisie: and in others he was before the best, as ●n zeal, having persecuted the Church, and in righteousness, ●hich is in the Law, being unrebukable. Thus ye see the ●orme of the Apostle his proceeding, and the division of these word, into their branches. Now touching the meaning of ●hem in more particular sort. First, in the first general proposition, where he saith, ●hough I might, etc. the Apostle meeteth with an objection which happily the false teachers might have made against ●●m; and it is as if he should thus have said: Though I say that 〈◊〉 rejoice in Christ jesus, and have no confidence in the flesh, ●et let no man say that it is because I have no cause of confidence's in the flesh; for I have cause enough: so that if I would I might not only as a Christian have my whole confidence Christ, but also as a jew, have confidence in the flesh. Secondly, where he saith in the next general proposition, If any other man, etc. the Apostle not ambitiously, but being forced thereunto by the ambition of others, compareth himself not only with those false teachers, but even with the best of the jews; and for cause of having confidence in the flesh if he would, he preferreth himself before the best of them. For it is as if he should thus have said: If any, I say not only of those dogs and evil workers, but if any other even of the best of the jews, think that he have cause of confidence in the flesh, that is, in any outward thing without Christ, I might have more cause of confidence in outward things if I would, than he whatsoever he be. Thirdly, where he saith in the particular recital of those things wherein he might if he would rejoice, that he was circumcised the eighth day, the Apostle sets down his first prerogative common to him with other of the jews. He was circumcised, he means in the foreskin of his flesh, therefore no Gentile; the eighth day, therefore he was no proselyte, but a natural jew: for the proselytes, which were those that being Gentiles embraced the jewish religion, they were circumcised after their conversion unto judaisme; but all the jews were by the Law circumcised the eighth day. So then he was no Gentile or proselyte, but a natural jew, being circumcised the eighth day. His second prerogative common to him with other of the jews likewise, was that he was of the kindred of Israel, that is, not borne of parents that were proselytes, and only converted unto jews, but of parents which were natural jews, even of the seed of jacob. A prerogative which the jews stood much upon that they were descended of jacob who was called Israel, because he prevailed with God. His third prerogative wherein he was above many of the jews, was that he was of the tribe of Benjamin: which his tribe he mentioneth, both for the dignity of his tribe, as being the tribe whence Saul the first King of Israel was; as also farther to show himself an Israelite, whose custom it was to reckon their tribe. His fourth prerogative wherein he yet more excelled many of the jews, was that he was an Hebrew of the hebrews: whereby he argues the ancientness of his stock and lineage, Gen. 14.13.10.21.25. as being continued from Abraham called the Hebrew, or from Eber of whom the jews were called hebrews, which was before the confusion of tongues at the building of Babel. His fifth prerogative, wherein he yet more excelled the most of the jews, was that he was by the law, i by sect and profession a Pharisie, Act. 26.5. the sect itself being thought the most straight sect of the jewish religion, and they more holy, and also more learned in the scriptures than men of other sects. His sixth prerogative, wherein he passed all the rest of the jews, was his zeal, which was so fervent and outrageously hot that he persecuted the Church of God extremely, or as it is in the Acts, unto death, Gal. 1.13. Act. 22.4.26.10, 11. binding and delivering into prison both men and women; punishing them throughout all the synagogues, compelling them to blaspheme, and giving his sentence when they were put to death. The last prerogative here mentioned, wherein also he passed all the rest of the jews, was that touching the righteousness which is in the law, that is, which consisteth in the outward observation of those things which the law commanded, he was unrebukable, to wit before men; so precisely walking in all the commandments and ordinances of the law as that no man could reprove him, as it is also said of Zacharias and Elizabeth. Luk. 1.6. This I take to be the meaning of the Apostle thus far. Now let us see what may be observed hence for our use and instruction. 1. Here I note the manifold and great arguments which the Apostle had of confidence and rejoicing in the flesh, even so many and so great, that he might not only compare with the best of the jews, but all his prerogatives considered, he might more rejoice in such outward things than might any of the best of them. For look wherein any of the best of them might rejoice, whether it were in circumcision, or in nobleness of race, or in ancient descent, or in dignity of tribe, or in profiting in the jewish religion, therein might he also rejoice; and then for zeal, he was much more zealous of the traditions of his fathers then were any of the rest, being even mad in zeal against the Christians; and likewise for holiness of life, and religious observation of the law, he walked so well and so precisely, as that no man could except against him, or reprove him for any thing that way. Hence than I observe the wonderful wisdom of our good God, in his most wise disposing and ordering of all thing, for the behoof and benefit of his Church. For to the end that he might bring the jews from that vain confidence which they had in the flesh, and from that overweening conceit which they had of their own righteousness by the works of the law, unto confidence in Christ jesus, and unto that righteousness which is of God through faith, to the end (I say) that he might bring the jews from those outward things of the flesh unto the inward knowledge of Christ jesus, he raised up to this purpose this holy Apostle, that he being a manfully furnished with all prerogatives in all such outward things as they rejoiced in, might both be of greater authority with them, and likewise have the greater possibility to draw them from works unto grace, from the law unto Christ. For if it had been so, that he had persuaded them to renounce all confidence in the flesh, and to rejoice only in Christ jesus, having himself no cause of confidence in the flesh, they might happily lightly have esteemed him, and thought that because himself had nothing touching the flesh whereof to rejoice, therefore he envied them, and persuaded them to renounce all confidence in the flesh. But when now they should see that he that thus persuaded them was one that had greater cause of confidence in the flesh than had the best of them, they must needs likewise see that surely his persuasions proceeded from a certain and sound judgement, and not from any conceited opinion, or hateful envy. So we see that to teach men that pleasures, and sumptuous buildings, and riches, and possessions, and the like were all but vanity and vexation of the spirit, he stirred up Solomon, who having had his fill of all kind of pleasures which either his eye, Eccles. 2. or his heart could desire, and having built goodly houses, and great works, and having gathered great riches and treasures, and gotten large possessions above all that were before him in jerusalem, was so fit to teach that lesson, that he saying of all those things that they were but vanity and vexation of the spirit, the truth thereof might the rather be believed. So likewise when the Church had sat now a long time in the darkness of Romish Egypt, and had been bewitched as with many other gross errors, so with this of justification by works, and merits of their own making, we see that to purge the Church of these pestilent diseases, he raised up not many years ago in Germany that reverend Luther, who having been a long time more pharisaical and zealous in those monkish ways and doctrines than the common sort of his order; and having lived, as Erasmus witnesseth, Epist. lib. 5. Melan. l. 6. Wolsac. so that none of all his enemies could ever charge him with any note of just reprehension, might so much the rather prevail with the Church to draw them from those dreams and dregs of superstition and idolatry wherein they were drowned. And thus oftentimes it seemeth good to the wisdom 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 up of themselves some such as have as deeply been drenched in those errors which they maintain, and delighted as much in those follies which they follow, as they themselves; that when they shall disclaim such and such errors, or renounce such and such follies, the rest may the rather hearken unto them, and be induced by them to disclaim their errors, and to renounce their follies. Whence I make this double use. 1. This may teach them whom it hath pleased the Lord to reclaim from error in opinion, or folly in life, to consider why the Lord hath thus in mercy dealt with them, and accordingly to perform such duties unto the Lord as are required of them. Art thou then called out of the darkness of Romish Egypt unto the glorious light of the Gospel of jesus Christ? Art thou freed from the bondage of that Romish Pharaoh into the glorious liberty of the sons of God by the day-star arising in thine heart? It is a great mercy of the Lord unto thee thus to deliver thy soul from death, and thy feet from sliding. But consider thou whether the Lord hath not also in wisdom done this, that thou having been nuzzled up in their superstitious errors, and as eagerly maintained them as they, shouldst now labour to draw them out of darkness into light, and from vain confidence in the flesh to rejoice in Christ jesus. What dost thou know but that the Lord therefore suffered thee for a while to sit in darkness and in the shadow of death, that when afterward the day-star should ●rise in thine heart, thou mightest both labour the more with them, and likewise be in the better possibility to prevail with 'em. Fellow thou therefore the example of this holy Apostle, and labour to weyne them as from other their errors, so from confidence in their works, and in merits of their own making, that they may rejoice wholly in Christ jesus, and only put their trust in his name. Again, hast thou haunted with vain persons, and been delighted in the company of the wicked; hast thou run with a thief when thou sawest him, and been partaker with the adulterers; hast thou given thy money unto usury, or taken reward against the innocent; have thine hands wrought, or thy feet run unto, or thy thought devised, or thy heart consented unto this or that sin or iniquity; and hath the Lord now reclaimed thee? It is a great mercy of the Lord no doubt unto thee. But consider thou whether the Lord hath not also in wisdom done this, that thou mightest draw them with whom sometimes thou sortedst thyself unto a reformation of their ways. What knowest thou but that he hath reclaimed thee from such and such inordinate ways, that having walked with them thou mightest be the means of reforming them. As it hath pleased the Lord therefore to reclaim every man from any error in opinion, or folly in life, so let him labour to reform such errors, or follies in them whom he knows to be entangled with them: ever remembering that of our Saviour unto Peter, when thou art converted strengthen thy brethren: Luk. 22.32. and likewise that, that he which converteth a sinner from going astray out of his way, jam. 5.20. saveth a soul from death, and hideth a multitude of sins. 2. This may teach them that are as yet holden with any error in opinion, or folly in life, to hearken unto those whom the Lord hath raised even of themselves to admonish them of their errors, or of their follies. For thus they should consider with themselves: He was so affected as now I am, and had as great skill, and will to maintain those things which now he doth oppugn, as I have, and if the Lord have now revealed unto him that which as yet he hath kept hid from mine eyes, who am I that I should not hearken unto him? Again, he was so delighted as now I am, and did run after such sins and iniquities as he now speaketh against, as now I do, and if the Lord have now so lightened his eyes that he both seethe the folly of his own ways, and calleth me from the like, why should I not receive instruction from him? Thus (I say) they should consider, and cause their ears to hearken unto wisdom, and incline their heart unto understanding. Pro. 2.2. But what do they? Forsooth if such a one as was wrapped in their errors would now draw them from their errors, they disdain him the most of all other, and they cry away with the Apostata, away with the revolter, we will not hear him, our soul loatheth him. And might not the jews even with the very same reason have dealt so with the Apostle, and so cried after him. Again, if such a one as was delighted in their follies whatsoever, would now draw them from their follies, do they not by and by say, Oh sir, how long have you been of this mind? Are you so quickly become so precise that now you cannot brook these things? Not long since you were as we are, and ere long happily will be again, in the mean time you may talk where you may be heard: but we will walk in our old ways. And might not the jews even with the very same reason have said thus to the Apostle? Surely they that send away such as arising of themselves seek to reclaim them from their errors or their follies with such answers, they do therein justify the jews, neither suffer they the consideration of this wisdom of our God (whereof we have spoken) to sink into their hearts. Well, let us consider it, and as it doth or may concern us so make these uses of it. 2. Here I note that the Apostle to repress the insolency of those that boasted in outward things without Christ, spareth not to speak of such prerogatives as he had touching the flesh, and in such to prefer himself before the best of them. Whence I observe that in some cases the children of God may stand upon their own commendation, and are not to spare to speak of such blessings outward or inward as the Lord hath bestowed upon them above their brethren. Our holy Apostle we see did it very often. In the lattet to the Corinthians chap. 11. 2 Cor. 11. we see how largely he speaketh of the excellency of his ministery, of his gifts of knowledge, of his diligence in his office, of the nobleness of his birth, of the ancientness of his stock, of his patience, of his constancy, of his manifold sufferings for Christ his sake: 12. and in chap. 12. of his visions, and revelations which were showed him of the Lord. So likewise in the Epistle to the Galathians, Galat. 1.2. we see how he magnifieth his office and Apostleship, standing upon it that he was in nothing inferior to the chief Apostles, but withstood Peter the Apostle of the jews to his face. Where also he boasteth of his profiting in the jewish religion above many of his companions, 1.14. and of his zealousnes of the traditions of his fathers. Act. 22.26. Like places unto these we have in the Acts, where we see the like practice of the Apostle. But was it that moved the Apostle hereunto? Was it ambition, and vain affectation of his own praises that moved him? No surely: he was (as himself often saith) even compelled thereunto, partly to repress the insolences of those that laboured to undermine his authority; and partly to quit and clear himself of such false cavillations as were laid against him; and partly to confirm such weak brethren, as such arguments of commendation might somewhat prevail with. Thus than we see that the children of God warranted by the example of the Apostle may speak even freely of such blessings as the Lord in mercy towards them hath bestowed upon them above others of their brethren. But may they in every case, and upon every occasion break forth into their own praises? No certainly they may not, but only in some cases. As 1. when they are so vilified, and disgraced, and discountenanced, their authority so impeached, their gifts so nullified, their persons so contemned, as that thereby not only themselves are justly offended, but God's name likewise dishonoured, then may they even boast themselves of such mercies outward or inward as the Lord hath vouchsafed unto them. So our Apostle did when the false Apostles laboured to disgrace him with the Corinthians, and the Galathians, as having no authority, no gifts of knowledge, or eloquence. 2. When they see that the proud insolency of their adversaries that exalt themselves 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 wisdom, and all understanding. 3. When they which otherwise should give them that testimony which is due unto them, do it not, the glory of God requiring it, then may they break out into their own praise. And this our Apostle showeth to be one cause why he boasted himself, where he saith, 2 Cor. 12.11 I was a fool to have boasted myself; but ye have compelled me: for I ought to have been commended of you. Because therefore the Corinthians gave him not that testimony which was due unto him, therefore he was compelled to boast himself. 4. When they see that their boasting may make for the edification of the Church of Christ jesus, then may they boast themselves. So our Apostle here boasteth himself, as to repress thereby the insolency of the false teachers, so partly to teach the Philippians, that seeing he, having such prerogatives above others touching the flesh, yet counted all those things but even dung and loss, they also by his example should do so. In all these cases the children of God may and aught to speak and even to glory and boast of such blessings as God hath bestowed upon them above their brethren. Touching this whole point I give these two caveats: first, that they do not hunt after occasions and opportunities to praise themselves, but that then only they do so when they are even driven and compelled so to do by such occasions as now we have spoken of, or the like: secondly, that when they praise themselves being compelled thereunto, they do it not in affectation of their own praise, but for the praise and glory of almighty GOD. Here then let not any proud Pharisie, or any ambitious Di●trephes shroud himself under the covert of the Apostle, as if his example might serve to him for any defence of his ambition, or pharisaical contempt of others. Let not that man of sin hereupon exalt himself above all that is called God, or that is worshipped. All such proud, and vain, and ambitious spirits as vainly glory in their pedigree, in their honour, in their riches, in their wisdom, in their holiness, in their zeal, or the like, they savour not of Paul's spirit, but rather of Lucifer's spirit. Whosoever otherwise boast themselves then being compelled thereunto, whosoever otherwise break out into their own praises then only unto the praise and glory of God, they may well talk of Paul's 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. Luk. 18.11. Beware therefore of ambition and vainglory: for it shutteth from God, as witnesseth our Saviour, where he saith unto the jews, I●h. 5.44. how can ye believe which receive honour one of another, and seek not the honour that cometh of God alone? Let us therefore speak with gladness of the blessings which the Lord hath vouchsafed unto us, and if need be, let us glory and boast of them; but ever remembering that which is written, he that rejoiceth, 1 Cor. 1.31. let him rejoice in the Lord. To glory in the mercies of the Lord towards us, affecting our own praise and glory is pharisaical, hypocritical and wicked; but in some cases so to do to the praise and glory of God is both lawful 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 external praises and arguments of confidence in the flesh, that he persecuted the Church of God. This no doubt was a great and grievous sin to persecute the Church of God: as our Apostle acknowledgeth, where he saith, I was a blasphemer, 1 Tim 1.13. and a persecutor, and an oppressor, but I was received to mercy. But we must remember that the Apostle had to do with those that would seem to be very zealous of the law. He mentioneth therefore his persecution of the Church only to prove that he was as zealous of the law as the best of them. Which zeal they highly accounted of, as also he did before his conversion, though now he condemned it. In respect therefore of them, and likewise in respect of his own opinion before his conversion, his so fervent zeal that he persecuted the Church of God is reckoned amongst his praises. And the same is likewise to be said of all the rest, as hereafter we shall show. 3. Here I note that the Apostle to prove that he might have confidence in the flesh if he would as well as the best, reckoneth whatsoever outward things the jews most stood upon, or could indeed be stood upon, as circumcision, great kindred, ancient continuance therein, even from Abra●am the Hebrew, nobleness of Tribe, religiousness of profession, fervency of zeal, and most precise observation of the commandments and ordinances of the law. Whence I observe that to have confidence in any outward thing without Christ whatsoever is to have confidence in the flesh. This is proved, because whatsoever outward thing without Christ is termed flesh both here, as this discourse proveth, and else where in the very like form of speech, as where the Apostle saith, 2 Cor. 11.18. seeing that many rejoice after the flesh, I will rejoice also. Now what are the things that here he rejoiceth in? Surely many of them the selfsame things that here the Apostle speaketh of, and besides other things also, as hunger, thirst, cold, nakedness, stripes, imprisonment, stoning, persecution, and the like, all which he comprehendeth in the name of flesh, affirming that he rejoiceth in the flesh when he rejoiceth in these things. As then to rejoice in any outward thing without CHRIST is to rejoice in the flesh, so likewise to have confidence in any outward thing without Christ is to have confidence in the flesh. Let this then teach us not to have confidence in any outward thing whatsoever without Christ. Thou art baptized: it is well: so was Simon Magus. Act. 8.13. 1 Pet. 3.21. It is not the putting away of the filth of the body that saveth us, but in that a good conscience maketh request to God. Thou hast eaten at the Lord his table: it is well: so no doubt did judas. He that eateth and drinketh worthily is made one with CHRIST and CHRIST with him; but he that eateth and drinketh unworthily eateth and drinketh his own damnation. 1 Cor. 11.29. Thou art borne of holy and godly Parents: it is well: so were ISHMAEL and ESAV: They which are the children of the flesh, Rom. 9.8. are not the children o● God, but the children of the promise are counted for the seed. Thou art of an holy profession: It is well: so was Dema●, Holiness of profession commendeth not unto God, but an heart purified by faith which worketh through love. Thou distributest to the poor, and dost many good things: it is well: Mat. 19 20 1 Cor. 13.3. so did the pharisees, and the young man in the Gospel. Though I feed the poor with all my goods, and though I give my body to be burned, and have not love, it profiteth me nothing. In a word, there is nothing under heaven without Christ that doth profit us, so that we should rejoice, or have confidence in it: Act 4.12. for among men there is given none other name under heaven whereby we must be saved, but only by the name of Christ jesus. Let us therefore trust perfectly on the grace that is brought unto us by the revelation of Christ jesus, and let us have no confidence in any outward thing without Christ whatsoever, no not in the outward action of receiving the sacrament of baptism or of the Lord his supper. For if we have, then have we confidence in the flesh, and if we have confidence in the flesh, we rejoice not in Christ jesus; and if we rejoice not in Christ jesus, we worship not God in the spirit; and if we worship not God in the spirit, we are not circumcised with the true circumcision, and if we be not circumcised with the true circumcision, we belong not to the covenant of grace. O Lord bless thy word unto us which now we have heard with our outward ears. Such of us as it hath pleased thee to reclaim from any error in opinion, or folly in life, make us careful of reforming such errors and follies in others: and such of us as are yet holden with any error or folly we beseech thee so to frame us after thy will that we may hearken unto wisdom, and incline our hearts to understanding. Remove far from us all vain affectation of our own praises, and open our mouths to set forth thy praises so oft as shall be meet for thy glory. Weyne us O Lord from all confidence in any outward thing whatsoever, and settle all our confidence in thyself, and on thy son Christ jesus, to whom etc. LECTURE LIII. PHILIP. 3. Vers. 7.8. But the things that were vantage unto me, the same I counted loss for Christ his sake. Yea doubtless I think all things loss etc. But the things etc.] In these words the Apostle goeth forward, and shows, that albeit he had as good cause, and greater of confidence and rejoicing in the flesh, and in things without Christ than had either those false Teachers, or the best of the jews whatsoever, yet now since the knowledge of Christ jesus, and his righteousness was revealed unto him, he counted of all those outward things in respect of any confidence or rejoicing in them, not only as unprofitable, but as hurtful. In these two verses therefore 1. the Apostle in general shows that howsoever sometimes he had made great reckoning of his unrebukable walking in the Law of God, and of those outward things wherein the jews gloried, yet after that he came to the knowledge of Christ jesus, he changed his mind so far, that he counted them then not only unprofitable, but also hurtful for Christ his sake; and this he doth vers. 7.2 showing his resolute continuance in the same mind which first he had when he came to the knowledge of Christ jesus, he doth principally amplify, and more specially explicate 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 comparison between the Apostle his judgement before his knowledge of Christ, and after his knowledge of Christ, for the same things which seemed a vantage unto him before he knew Christ, afterwards he counted loss for Christ his sake. The second is principally an amplification, or more special explication of the latter part of the comparison, where in he goeth over and over the same terms there used, but sometimes with some diversity for the farther and better openig of them. For where as verse 7. he had said, the same I counted loss for Christ his sake, verse 8. he repeateth the same to the same purpose thrice, but with some amplification, and likewise with some alteration in the form and phrase of speech; as 1. thus I think all things loss for the excellent knowledge sake of Christ jesus my Lord: again thus, for Christ I have counted all things loss; lastly thus, I do judge all things to be dung, that I may win Christ. So that ye see the eight verse is especially an amplification, or more special explication of the later part of the comparison in verse seven. Now from this general division, and explication of these words, let us descend unto a more particular examination of the meaning of them. 1. Therefore where the Apostle saith in the comparison, but the things etc.] by the things which seemed vantage unto him he meaneth all the things before reckoned, but especially his righteousness by the law: these as he saith seemed unto him; when? to wit, before he knew Christ; what seemed they unto him? vantage; i. again so meritoriously profitable, as wherein he might repose the confidence of his salvation. Again when he saith, the same I counted loss] he meaneth that after he began to know Christ he counted those same things not only unprofitable, but also hurtful, for Christ his sake] i. as the Apostle in the next verse expounds it, for the excellent knowledge sake of Christ jesus, or for the winning of Christ, because confidence in those things were hindrances hereof. So that it is as if the Apostle had thus said: My circumcision, my kindred, my tribe, my ancient descent from Abraham the Hebrew, my profession, my zeal, my righteousness in the law were great things, and things which were in my judgement before I knew Christ so meritoriously profitable, as that I thought I might repose the confidence of my salvation in them. But the things, even these great things that were in my judgement to me before I knew Christ advantage, i. so meritoriously profitable as that I thought I might repose the confidence of my salvation in them; the same things I counted after that once I began to know Christ, loss: i. not only no advantage, but disadvantage, and hurtful for Christ his sake, i. for the attaining unto the perfect knowledge of Christ jesus, because confidence in those things is an hindrance unto the knowledge and winning of Christ jesus. And did I when first I began to know Christ count those things not only unprofitable, but hurtful, which before my conversion seemed unto me so profitable as that I might repose the confidence of my salvation in them? And do not I so still? yes doubtless: I am not at all altered in my judgement, but the more that I grow in the knowledge of Christ jesus my Lord, the more that I know not his person alone, but the infinite treasures of wisdom, righteousness, and salvation that are hid in him, the more do I think, not only all those things wherein I had confidence before I believed, but absolutely all things, even all my works since I believed, to be but loss and hindrances to the attaining of the perfect knowledge of Christ jesus; for whom, i. for knowing of whom to my comfort, and to repose my whole confidence in him, I have counted all things loss, as being drawn by confidence in them from confidence in Christ jesus: yea and more than so I do judge not only all things, wherein I rejoiced before I believed, but even all my works whatsoever, and whensoever done to be dung, even stark nought, and worse than nought, to this end that I may win Christ, i. that I may be more & more near joined unto him, the cloak of whose righteousness I know to be the more near at hand to cover me, the more naked that I am in myself in my own judgement. Not to trouble you longer with the opening of these words, in brief the Apostle here teacheth the Philippians by his own example not to repose any confidence of their salvation in any their works done either before, or after their justification, but only in Christ jesus. The reason is, because all works done either before, or after justification are in comparison of Christ, and of any confidence to be reposed in them, but loss and dung. And let thi● suffice to be spoken touching the meaning of these words. Now let us see what observations we may gather hence for our farther use and instruction. 1. In that the Apostle saith, the things that were vantage unto me etc. I note the great diversity of Paul's judgement before his conversion, and after his conversion unto Christ for the things that seemed vantage unto him before his conversion unto Christ, the same things after his conversion he counted loss unto him for Christ his sake. Whence I observe the great alteration and change which the spirit of God worketh in the heart and understanding of him whom he vouchsa●eth to bring to the knowledge of God in Christ jesus. For until such time as the dayspring from on high do visit us, and the day-star of the sun of righteousness arise in our hearts, such blindness, darkness, and ignorance possess our understandings, as that we neither do nor can perceive the things of the spirit of God, but both we think and speak good of evil, and evil of Good, and judge that to be vantage which is loss, and that to be loss which is vantage. This is plain by that of the Apostle where he saith, 1 Cor. 2.14 that the natural man perceiveth not the things of the spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. Where by the natural man he meaneth the man whose heart and understanding the Lord hath not yet lightened by his holy spirit, who as yet is not brought unto the true knowledge of Christ; and of him he saith, that he neither doth, nor can perceive the things of the spirit of God; nay more than that, that the things of God's spirit are mere foolishness unto him. Yea so it fareth ordinarily with the natural man that he putteth darkness for light, and light for darkness, bitter for sweet, and sweet for sour. And if any be more careful of his ways then the rest, so that he can say with the Pharisie I am not as other men, extortioners, unjust, adulterers; I fast twi●● in the week, I give tithes of all that ever I possess; if he be civilly honest, merciful, and liberal; if he be just towards others, sober in himself, and so precisely careful of his ways as that he be unrebukable before men, hereon he sets his rest, and stands upon it that these things are such an advantage unto him, as that God should do him great wrong ●f he should not save him for these things. But tell him that all these, and all the like things are but as a staff of reed, on which if he lean it will break into shivers, and hurt him; tell him that Christ jesus is the only rock of salvation unto all them that put their trust in him, that there is no other name given under heaven whereby we can be saved but only by the name of Christ jesus, and that if he will be saved he must repose all confidence in him, and renounce all confidence in his works, or in any thing without Christ whatsoever, hereat he will stand amazed, and with Festus he will say to him that shall tell him thus, thou art besides thyself, much learning doth make thee mad. Thus it fareth with us all before such time as we be renewed in the spirit of our minds, either we take pleasure in unrighteousness, or else we repose too much confidence in our supposed righteousness, and for the wisdom of God we all count it mere foolishness and madness. But so soon as the Lord vouchsafeth by his spirit to circumcise us with the true circumcision of Christ, so soon as the Lord gives us a new heart, and puts a new spirit within us, than we begin to abandon the delights in the flesh, and to savour the things of the spirit, than the case begins to be altered, and we to be quite of another judgement. For than our eyes which were before dim and shut up, being opened and cleared, and the foggy mists of blindness, darkness, and ignorance which covered our understandings, being expelled, than we begin to condemn our former ways, than we begin to count the things loss which before seemed a vantage unto us, and then we begin to hearken unto the things that belong unto our peace. So that whereas before we had confidence in the flesh, now we renounce all confidence in the flesh, and rejoice only in Christ jesus, whereas before we pleased ourselves much in things which we willed and did; now we see that in us, i. in our flesh dwelleth no good thing, but that God only worketh in us both the will and the deed even of his good pleasure, whereas before we counted the wisdom of God foolishness, now we see that our own wisdom is foolishness, and that only the wisdom of God is true wisdom For when the Lord hath put his spirit within us, than we walk in his statutes, and keep his judgements, and do them: Eze. 36.27 but before we do not: Deut. 30.6 3. when he hath circumcised our hearts, thee we love the Lord our God with all our heart, and with all our soul; before we do 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, than we rejoice in Christ jesus, and have no confidence in the flesh; but before we have confidence in the flesh, and rejoice not in Christ jesus. A great change, and a good change, because from the worse unto the better. Let this then teach us to bend the knees of our souls unto the Lord our God for the grace of his holy spirit, that the bright beams of his spirit shining into our hearts, all mists of blindness, darkness, and ignorance, may be expelled thence, and we brought both unto the perfect knowledge and obedience of Christ jesus. For if he guide us, we wander not; if he instruct us, we err not; if he command the light of the glorious Gospel to shine unto us, then is our darkness turned into light. But otherwise our foolish hearts are full of darkness, otherwise we err and wander out of the right way wherein we should walk, and lay hold on error in stead of truth, and embrace folly in stead of wisdom: for it is the spirit alone that leadeth us into all truth, joh. 16.13. 1 Cor. 12.3. and directeth us unto all wisdom; and but by the spirit no man can say that jesus is the Lord. Let us therefore always pray for the light of God's spirit, that it shining in our hearts, our darkness may be turned into light, our feet may be guided into the way of peace, and our eyes 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 loss, which before he knew Christ seemed vantage unto him; I observe, that such works as we do before we be justified by faith in Christ jesus, seem they never so good, yet they are no vantage unto us, either unto justification, or unto salvation. For what were the things that seemed vantage unto the Apostle before he knew Christ? Was not one of them, and whereof he made special account, his unrebukable walking in all the commandments and ordinances of the Law, his works done according to the Law? The verse immediately before showeth that he counted that one of his chief prerogatives. And yet he counted these works done according to the Law before he believed, no vantage at all unto him for his justification or salvation by Christ jesus. Now if the Apostle so judged of his works done according to the Law before he believed, this may be a sure proof unto us, that such works as are done before grace and faith in Christ jesus, seem they never so good, yet they are no vantage unto us either unto our justification, or unto our salvation. Well they may have a show and semblance of vantage unto us, but indeed they are no vantage unto us, either to prepare us to the grace of justification, or to move the Lord to show mercy on us, and save us: for without faith it is impossible to please God; Heb. 11.6. Joh. 17.3. and without the knowledge of Christ there is no salvation: for this is eternal life, to know God, and him whom he hath sent, jesus Christ. So that our works done before we believe, and before we be brought to the knowledge of Christ jesus, cannot be any way any merit why we should be justified, or why we should be saved. Let this then teach us to beware of such deceivers as tell us that such works, though they suffice not to salvation, yet are acceptable preparatives to the grace of justification, and such as move God to mercy. For if they were such preparatives, or if they did move God to mercy, how should they not be some advantage unto us? which the Apostle here plainly denieth. They talk I know of Cornelius his prayers and almesdeeds, Act. 10.4. as if they had been works done before faith, and yet acceptable with God. But the text itself in that place is sufficient to confute them: for there it is said, that he was a devout man, 2. and one that feared God with all his household, and gave much alms to the people, and prayed unto God continually. All evident arguments, that as a true proselyte he believed in the Messiah, howsoever he was not yet baptised, nor perfectly instructed. So that his prayers and his almesdeeds were not preparations and dispositions unto faith and justification, but they were the fruits of his faith and justification already begun. Of the like validity are whatsoever arguments they bring to this purpose. Howsoever therefore they tell you that works done before faith or justification are acceptable unto God, or dispositions unto grace, or motives unto mercy, or merits in congruity, or whatsoever other advantage, yet ye see that the Apostle is clear in the point, that all the prerogatives that any man hath, and all the good works that any man doth before he know Christ, they are no vantage to him at all to justification or salvation. Yea further know, that they who make other account of such works, thereby show that indeed as yet they do not truly know Christ: for this is a plain testimony that as yet they are not come unto the true knowledge of jesus Christ, if as yet they count such works to be a vantage unto grace, or life. Harken therefore not unto them, neither give ye any place unto their error. It followeth that hence also I should observe, that such works are not only no vantage, but loss for Christ his sake. But the general in the verse following comprehending this particular, I have thought good only to speak of it in the general, and so to conclude the point touching works. Thirdly therefore, in that the Apostle saith in the next verse, Yea doubtless I think all things but loss, etc. and do judge them to be dung, etc. I observe that generally all our works done according to the Law, whether before or after faith and justification, seem they never so good, by reposing any confidence of salvation in them, are not only no vantage, but loss, yea but dung, such as were far more meet that we should be purged of them, then that we should repose any confidence in them. For that generally all works are here to be understood, it is plain by the Apostle in this place: first, because having spoken in the former verse of works done before faith and justification, here he useth a more general word, comprising both those and what works else soever; as if he had said, yea doubtless, now that I am grown up in further knowledge of Christ jesus, I now think not only things which either I had or did before I knew Christ, but even all things generally, even all my works whatsoever, and whensoever done, to be but loss for the excellent knowledge etc. to be but dung, that I might win Christ. Secondly, because the Apostle saith, that he doth judge all things to be dung, that he might now win Christ. He had already won Christ; but his meaning is, that to the end he might more and more win him, to the end that he might more and more nearly be joined unto him, he counted all his own righteousness even which now he had by any present works of his, to be but loss, to be but dung. So that all works done either before or after that we be justified by faith, are here meant. What then? are all our works whatsoever, and whensoever done, simply to be judged loss and dung? No surely, not in respect of the substance of the works that are done: for fasting, prayers, almesdeeds, righteousness, judgement, mercy, and the like fruits of faith, are good works, and pleasing unto God, both commanded and rewarded by him. But both these and whatsoever our best works are to be judged loss, and even dung, that is, in comparison of the excellent knowledge of Christ jesus, and of that righteousness which we have by faith in him: for what are all things in the world in comparison of the excellent knowledge of Christ jesus? or what is man's righteousness, that it should be compared unto the righteousness of Christ jesus? Christ is our life, Col. 3.4. joh. 17.3. and to know him as he is revealed by the light of his glorious Gospel, is everlasting life. What shall we then compare unto this excellent knowledge? Nay let us not esteem to know any thing ●●ue jesus Christ, and him crucified: in comparison of this knowledge let all things in the world seem loss and even dung unto us. Likewise what is man's righteousness in comparison of his righteousness? Surely as darkness in respect of the Sun in his brightness: for it is as himself, white and ruddy, and wholly delectable, without blemish, without spot, or wrinkle, or any such thing: and what else is our ●est righteousness but as the menstruous clothes of a woman? full of filthiness, and slurried with much uncleanness. So that in comparison of Christ his righteousness it may well be counted loss, and compared unto dung, fit for nothing bu● the dunghill. Secondly, in respect of any confidence to be● reposed in them, all our very best works generally whatsoever are but loss, but dung. The reason is, because confidence in them stays us from that confidence which we ought to have in Christ jesus: for the more that we rejoice and secure ourselves in our own righteousness which is by works, the less we care for coming unto Christ to be clad with his righteousness. Witness the Apostle, where showing the cause of the ruin of the jews, Rom. 10 3. he saith that they being ignorant of the righteousness of God, and going about to 'stablish their own righteousness, submitted not themselves unto the righteousness of God. Whence it is plain, that to soothe up ourselves in a conceit of our own righteousness, is the very way to stay us from seeking the righteousness of God in Christ jesus. And what else meaneth that of our Saviour unto the pharisees, where he telleth them that the Publicans and harlots shall go before them into the kingdom of God? Matt. 21 31. The meaning is not, that the wicked and lewd life of the Publicans and harlots did more commend them unto God, then did the religious and strict life of the pharisees; but thereby our Saviour giveth them to understand, that because of their conceit and confidence in their own righteousness, they were further from the kingdom 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 unto him, than would they that had confidence in their own works, and in their own righteousness. The more confidence then that we have in our own works, and in our own righteousness, the more strangers we are from Christ and his righteousness. If we cleave wholly to our works, as thinking to be justified or saved by them, we are wholly separated from Christ jesus, and have no part in that salvation which is by grace through faith in his name: or if we clea●● in part unto our works, then do we diminish the glory of Christ jesus. Nay I say more, if we cleave in part unto our works, we have no part in Christ, or in salvation by him. Which (I take it) is plain by that of our Apostle, verse 3. of this chapter, where he saith, We rejoice in Christ jesus, a●● have no confidence in the flesh: as if he should have said, If we● should have confidence in the flesh, then should we not rejoice in Christ jesus. The conclusion than must needs be, that all our works by reposing confidence in them, how good soever they seem to be, are indeed loss and hurtful unto us. For what more hurtful then to withhold us from coming unto Christ? unto these of the Apostle let me add a 3. respect, wherein also even all our works generally are but loss and dung, which is in respect of the quality of our works in themselves. For if our best works should be weighed in the balance of the sanctuary, they would be found too light: if they should be examined after the strict rule of God's justice they would make us lift up our voices with David, and say, Psa. 143.2. enter not into judgement with thy servant o Lord, for in thy sight shall no man living be justified. job. 14.4. For who can bring a clean thing out of filthiness? there is not one that can do it. How good therefore, how righteous, and holy soever we be, yet must we know that all our righteousness is but as filthy clouts out of the Prophet. Es. 64.6. Whether therefore we compare our works, and our righteousness by works with the knowledge of Christ, and the righteousness which we have by faith in his name, or whether we respect the reposing of any part of our confidence in them, or whether we respect our works in themselves if they should be examined by the Law of God: we see that they are no vantage, but loss, and as the Apostle termeth them, dung. Which doctrine how true, and likewise how necessary it is, the Apostle his insisting and beating upon it doth evidently show. For ye see that the three several repetitions hereof taketh up this whole verse almost. What then? do we condemn good works? do we make this account of them that so we may banish them out of the country? So some tell you: but most untruly. For in all places we exhort all men that they abound in every good work, and we give all encouragement thereunto. We tell you that good works are the way which God hath ordained that we should walk in unto heaven, and that without holiness of life no man shall see the Lord; we tell you that God commandeth them, that God rewardeth them, that God is well pleased with them, and that they are truly good works, though they be not perfectly good works: yea we tell you that they are accounted unto us as perfectly good, because whatsoever imperfection is in them is for Christ his sake covered, and not imputed unto us. Thus we have learned, and therefore thus we tell you. Also we tell you that ye are not to repose any confidence of your salvation in them, but all in Christ jesus, that they are to be counted but loss and dung in comparison of the excellent knowledge of Christ jesus, and of his righteousness, that our works be they never so good do not make us righteous before God, that we are saved not of works, but by grace through faith in Christ jesus, and that none of all our works can abide the severity of God's judgement, much less merit any grace at God's hands. Thus also we have learned, and therefore thus also we tell you. And do we condemn good works, because we teach you the truth touching good works? We desire and we pray that ye may abound in all knowledge, and in every good work; but we are jealous that ye should not grow to an overwening conceit of them. Good works must be done, but we must not trust to be justified or saved by them, because that honour only belongeth unto God. Let this teach us to renounce all confidence in our own works, and in our own righteousness whatsoever, and to beware of them that tell us that our works are meritorious and worthy of heaven. For if we flatter ourselves with a proud and pharisaical conceit of our own righteousness by our works, Luc. 18.14. we shall departed home justified as the Pharisie. W● must therefore come unto Christ, as the Publican, confessing our own unrighteousness, and acknowledging our own nakedness in ourselves if we will be clothed with the long white rob of his righteousness. For he filleth the hungre with good things, but sendeth away the rich empty. He came not to call or to cloth the righteous in their own conce●●, but he justifieth the wicked, and clotheth the naked. For he respecteth the humble and lowly, but for the proud he beholdeth them a far off. Let us therefore humble ourselves in ourselves, and only rejoice in Christ jesus. If we do any thing that is good, it is not of ourselves, but only from grace; and if we receive a reward for any good that we do, it is not for the merit of the work, but of the mercy of the Lord: for we must still hold that rule of our Saviour, that when we have done all that we can, yet must we say, Luc. 17.10. we are unprofitable servants, we have done that which was our duty to do. Now unprofitable servants what merit they? Or, they which only do their duty, what merit they? Surely other merit of any works we know none, but of death. If therefore we will be made righteous before God, let us renounce all merit of grace by our own works, all confidence in our own righceousnes. Let us abound in every good work: but for righteousness, and salvation let us run unto our Christ, 1 Cor. 1.30. for he is made of God unto us wisdom, and righteousness, sanctification, and redemption. Let us be ready to do good, and to distribute, and to procure things honest both before God and men, and let us assure ourselves that a cup of cold water given in Christ his name shall not lose his reward. But let no man say in his heart, or think with himself that it is for his righteousness and the merit of his works. For if he so justify himself, the Lord shall condemn him, and judge him wicked. To cease to do evil, to learn to do well, to seek judgement, to relieve the oppressed, to judge the fatherless, to defend the widow, to fast, to watch, to pray, to be just, merciful, and liberal, to feed the hungry with our morsels, to clothe the naked with our fleece, to comfort the sick, and to help the troubled in their distress, are all good works, odours that smell sweet, sacrifices acceptable and pleasant unto God. Let our faith work by such love, and let our knowledge be filled with such fruits of righteousness. Such works God accepteth well at our hands, though he do not accept us for our works, but only in his well-beloved son Christ jesus. In a word, let us always be occupied in doing that which is good, but let us not repose any confidence of our salvation at all in any good that we do. The last thing which I observe is the reason why the Apostle counted all outward things whatsoever but loss and dung, which was for Christ his sake, for the excellent knowledge of Christ jesus, that he might win Christ, and that he might be found in him etc. Here was his vantage, here was his gain, here was his merit, and for the gaining of this pearl he would willingly sell or lose all that ever he had. But I must defer to speak of this point at this time. O Lord our God grant unto us we humbly beseech thee, the grace of thy holy spirit, that the bright beams thereof shining into our hearts all mists of blindness, darkness, and ignorance may be expelled thence, and we enabled to see the mysteries of thy will, and the wondrous things of thy law. Humble us o Lord in ourselves, we humbly beseech thee, that we seeing and knowing our own unworthiness and unrighteousness, may sue from ourselves, unto thee, and in thee may find rest unto our souls. Increase o Lord our knowledge in thee, and our obedience unto thee, that our knowledge being filled with the fruits of righteousness, and our faith working by love we may be known truly to belong unto thee. LECTURE LIV. PHILIP. 3. Vers. 9 And that I may be found in him, that is, not having mine own righteousness which is of the Law, but that which is through etc. IT remaineth now that we see what it was that the Apostle counted vantage unto him, for which he counted all things else in the world but loss and dung. It was the excellent knowledge of Christ jesus his Lord that he counted vantage unto him, for which he counted all things else but loss and dung. For the excellent knowledge of Christ jesus, that he might win him, and that he might be found in him, he thought all things loss, and judged all things to be dung. Where 1. let us see what is meant by the excellent knowledge of Christ jesus. 2. How all things else are to be judged loss for the excellent knowledge sake of Christ jesus. 3. What the excellency and vantage is of the excellent knowledge of Christ jesus. Touching the 1. we must understand that there is a threefold knowledge of Christ: One by the law in the old Testament; another by the Gospel in the new Testament, and a third in heaven, when we shall see him face to face. In the law Christ was figured by the heavenly Manna, by the Rock in the wilderness, by the brazen Serpent, by the paschal lamb, by the rites, and ceremonies, and sacrifices of the law. Of his coming jacob spoke in the blessing of judah, Gen. 49.10. and Balaam likewise in his prophecy of the great prosperity that should come unto Israel, Num. 24.17. Of his incarnation, and birth of a virgin Esay prophesied, Esay 7.14. Of his conception by the holy Ghost Daniel is thought to have prophesied, Dan. 9.24. Of the place of his birth Micah prophesied, Micah 5.2. Of his kingdom and government Esay prophesied, Esay 9.6.7. Of his preaching and office as he was a Prophet Esay also prophesied, Esay 61.1.2.3. Of his infirmities and sorrows, and of his oblation and sacrifice of himself as he was our Priest Esay likewise prophesied, 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 think, Gal 3.24. that the Law was a schoolmaster to bring us unto Christ. So that ye see Christ might be known by the Law in the old Testament. But this knowledge of Christ is compared by the Apostle Peter, unto a light, or candle that shineth in a dark place. 2 Pet. 1.19 An obscure knowledge it is, and such as in comparison of the knowledge of Christ by the Gospel, is as darkness in comparison of light The second knowledge then of Christ is by the Gospel of Christ in the new Testament, where we see plainly that fulfilled which before was prophesied of Christ jesus. There we know not his person only, that he is the everlasting son 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 soul, and human flesh: but there also we know that he came from the bosom of his father for us, that he made himself of no reputation, and took on him the form of a servant for us, that in infirmities, and sorrows, and sufferings, and affections, and passions of the mind, and in all things he was like unto us, sin only excepted, that he might be merciful unto us, that he humbled himself, and became obedient unto the death, even the death of the Cross for us, that he overcame the powers of death, and rose again, and ascended into heaven for us, that he hath paid the price for our sins, and freed us from the bondage of sin, death, and the Devil, that he as our Priest liveth for ever, and sitteth at the right hand of his father to make continual intercession for us, that he as our King continually protecteth, and preserveth us, that he as our Prophet by his word, the word of our salvation teacheth us, that in him we are accepted and beloved, that for him God's blessings are showered down upon us, that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption, that there is no condemnation unto them that are in Christ jesus, and that by faith in him, we are made one with him, and he with us: all this and much more touching Christ we know by the glorious light of the Gospel which hath shined in our hearts. ● Pet. 1.19. And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ jesus. Excellent indeed above all other knowledge, and excellent even as much as our life and salvation is worth. And this knowledge of Christ is compared by the Apostle Peter unto the day star. An excellent knowledge, and such as is so much more glorious than the knowledge of Christ by the law, as is the light and brightness of the day-star more glorious than the light and brightness of a candle. The third knowledge of Christ is in heaven, when we shall see him face to face, which is the most excellent knowledge of Christ of all the rest. For than shall we see him as he is, then shall we enjoy the continual fruition of his presence, then shall we see the name written upon his thigh, The King of Kings, and Lord of Lords; then shall that knowledge which is now only in part be fully perfited. And this knowledge of Christ is compared unto the Sun in her brightness, and is as much more excellent than the second, as the second is then the first. Now the knowledge of Christ jesus of which the Apostle here speaketh, is not this last, nor the first knowledge of Christ, but the second, which he calleth excellent, both in itself, and in respect of his first knowledge of Christ. For he had before a general and obscure dark knowledge of Christ by the books of Moses, and the writings of the Apostles, being brought up at the feet 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 loss and dung. Now how all things are to be judged loss and dung for the excellent knowledge sake of Christ jesus, that is in the next place to be considered. Birth, kindred, nobility, wealth, learning, knowledge, holiness of life, righteousness, temperance, sobriety, and the like; even all outward things, and all our works whatsoever, are all to be judged loss and dung for the excellent knowledge sake of Christ jesus. What then? Must we renounce birth, kindred, nobility, and the like? Must we make away our wealth and riches, and vow a voluntary poverty? Must we remit all care of learning and knowledge, and in stead thereof embrace ignorance? Must we leave of to follow after holiness of life, righteousness, temperance, sobriety, and the like? Must we cease from good works, if we will be partakers of the excellent knowledge of Christ jesus? No such matter. Paul needed not to renounce his tribe, his kindred, his noble parentage, neither was he to grow dissolute, or negligent in the observation of the commandments and ordinances of the law, that he might come to the knowledge of Christ. His circumcision was commanded, his tribe and kindred were worthy prerogatives, and his works done according to the law were very commendable. He was not therefore simply to renounce, or clearly to abjure all those things, but only 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 kings of Israel and judah. But therein we may not secure ourselves, as if therefore we needed to fear no evil. Is any man rich and wealthy? So was Abraham, and Lot: but if riches increase, let no man set his heart upon them, let no man trust in uncertain riches. Is any man holy, righteous, which feareth God, and aboundeth in every good work? So were the Saints of God, therefore renowned in the holy scriptures: and let him that is such be such still. He that is holy let him be holy still, and he that is righteous let him be righteous still. Yea let every man labour and strive still more and more to increase in all knowledge and understanding in every good thing, and in every good work. But let no man rejoice, or put any confidence of his salvation in these things, but as it is written, He that rejoiceth let him rejoice in the Lord. How then are all these outward things to be judged loss and dung? Certainly not in respect of the substance of the things, or of the good works which are done: For the things such as we have spoken of, as honour, riches, wisdom, learning, knowledge, and the like are the good gifts and blessings of the Lord thankfully to be enjoyed and used to his glory: and likewise good works are commanded, and rewarded by God, and are wellpleasing in his sight, as the Apostle witnesseth where he saith, Heb. 13.16. To do good and to distribute forget not; for with such sacrifice God is pleased. It is not then in respect of the substance of these outward things, that they are to be judged to be loss & dung: but they are to be judged loss 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 confidence in them. For besides that they are as a staff of reed, on which if a man lean it will break into shivers, and hurt him, confidence in them doth stay us and hinder us from coming unto Christ, and reposing that confidence in him which we ought to have in him. Which is plainly proved by that of the Apostle, and that of our Saviour which I mentioned the last day. For the Apostle maketh this the reason why the jews submitted not themselves unto the righteousness of God, because they went about to 'stablish their own righteousness. Rom. 10.3. They (saith he) being ignorant of the righteousness of God, and going about to 'stablish their own righteousness, submitted not themselves to the righteousness of God. What was the cause of their blindness and ignorance of the righteousness of God? What was the cause why they submitted not themselves unto the righteousness of God? Here it was, they went about to 'stablish their own righteousness: they had a great conceit of their own works done according to the Law; they thought themselves righteous by them, and therefore they cared not for coming unto Christ, nor sought not after the righteousness of God in him. And this was the very cause why our Saviour told the pharisees, that the Publicans, and the harlots should go before them into the kingdom of God. The pharisees had a proud conceit, Mat 21.31. and a very great confidence in their own righteousness; insomuch that they justified themselves above all other men. And therefore our Saviour hereby gives them to understand that they are farther from the kingdom of God than 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 have such a conceit of their works, and such a confidence in their own righteousness by the works of the law. Such an enemy unto Christ is confidence in any outward thing without Christ. It stays us from coming unto Christ, from the knowledge of Christ, and from confidence in Christ jesus: for if we secure ourselves, and rest ourselves in ourselves we come not unto Christ, coming not unto him we know him not, knowing him not we repose not the confidence of our salvation in him. In respect therefore of any confidence to be reposed in them, we must judge them loss and dung. This quality 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 whatsoever I say unto you, set not your hearts upon them, secure not yourselves in them, set not your affections upon them, repose no confidence in them. Wealth, honour, strength, wisdom, knowledge, righteousness, and holiness are the good gifts and blessings of the Lord; enjoy them thankfully, and use them to the honour & glory of our God: but be not puffed up with any conceit of merit or confidence in these things. For howsoever they might happily seem sometimes vantage vnt● you, yet if ye become to the true knowledge of Christ Iesu● ye must judge them to be loss & dung in respect of any confidence to be reposed in them. Abound then in every goo● work to the glory of almighty God, but repose no confidenc● of your salvation at all in any good that ye do, but only in Christ jesus. 2. They are to be judged loss and dung in comparison of the excellent knowledge of Christ jesus. For such is the excellent knowledge of Christ jesus, that to gain that we should sell all that ever we have, nay if we lose all that ever we have we should not care if we gain that. The man ye know that is tossed and turmoiled with the troublesome storms of the seas, when it comes to that that either he must wrack and never come unto the haven, or else he must disburden his ship of her lading, he quickly makes his choice, and casts all into the sea, and counts all but loss in comparison of his life. So we see in Paul's dangerous voyage towards Rome, when he and they that were with him were tossed with an exceeding tempest, Act. 27.18.19. they lightened the ship, and cast out with their own hands the tackling of the ship, choosing rather to lose all their wares, and all that was in the ship, then to lose their lives. So we in comparison of this excellent knowledge of Christ jesus, whom to know is life everlasting, must account of nothing that we have in the world, but in each comparison of all other things with this we must count them all but loss in comparison of this; yea we must make this account that it is better for us utterly to be despoiled and deprived of all things, then of this one thing, the knowledge of Christ jesus. Nay we must go farther than the mariner or merchant: for he casteth out his wares, because he had rather live though poorly, then perish with his wares in the waters: but he is so far from contemning his wares or his wealth▪ that when he comes unto the haven he sorrows for his wealth perished in the waters. But we must contemn all other things, and count them not only as loss, but as dung, and most vile and abject in comparison of the excellent knowledge of Christ; and when we have lost all things if ●ee have this excellent knowledge of Christ jesus, we ●ust still so rejoice herein as that we make no other acount of all other things than trash and nought. Albe● therefore it be not always needful quite and utterly to ●spossesse ourselves of all outward things that we may come ●o the excellent knowledge of Christ jesus, 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 dung in comparison ●f this. Which account that we may the rather make, let us in the ●hird place see what the excellency, and the vantage is of the knowledge of Christ jesus. Pro. 31.29. Many daughters have done vertu●●y, saith Solomon describing the conditions of a virtuous ●nd godly woman, but thou surmountest them all. So I say of knowledge, many knowledges of many things are most excellent, and of rare commendation, and to be sought after more than the most precious things else whatsoever: but the knowledge of Christ jesus far excelleth, and far surmoun●eth them all. This our Saviour Christ plainly witnesseth, where he saith unto his Disciples, Verily I say unto you, Mat. 13.17 that ma●y Prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear and have not heard them. The Prophets and other holy men of God had seen long before in the spirit, and by faith those things which the Disciples than saw: for it is said that Abraham saw Christ his day and rejoiced; Joh. 8.56. he saw it a far of with the eyes of faith, and rejoiced. But our Saviour far preferreth the sight and hearing of him which now his Disciples had after his coming in the flesh, before that which the Prophets and other holy men of God had of him before his coming in the flesh. Which plainly showeth that the knowledge of Christ jesus by the light of the glorious Gospel far excelleth that knowledge in the old Testament, and much more all knowledge else whatsoever. Much to the same purpose is that testimony of our Saviour touching john Baptist, where he maketh him the greatest of them that went before him, Mat. 11.11 but the least in the kingdom of heaven to 〈◊〉 greater than he was. Whereas the meaning is, that th● preaching of john Baptist was much better and clearer tha● the preaching of the Prophets, because he pointed at th● lamb of God now ready to be offered up as a sacrifice forth● sins of the whole world: and yet the preaching & message o● every Minister in the new Testament is better and clearer the● the preaching and message of john Baptist, because that by their message and ministery the knowledge of jesus Christ 〈◊〉 better and more clearly opened. Yea, and that which ye● more commendeth the excellency of the knowledge o● Christ jesus, is that the Angels themselves desire to behold this mystery of man's redemption and salvation by Christ jesus, which yet they see not but we see into by the knowledge of Christ jesus revealed in his glorious Gospel. What shall I speak of those manifold titles given hereunto in the new Testament, as that it is called the mystery of God, the mystery of the kingdom of God, the mystery of Christ, the mystery of God the Father & of Christ, the mystery kept secret from the beginning of the world etc. All which do wonderfully commend the excellency of this knowledge, being made known unto none, but unto whom the Father doth reveal it by his spirit: For no man knoweth the Son but the Father, and he to whom the Father doth reveal him by his spirit. Mat. 11.27 I will not farther stand to amplify the excellency of this knowledge, either by speaking of that ignorance which is opposite unto this knowledge, or by comparing of this knowledge with any other knowledge whatsoever. Through the ignorance of this knowledge of Christ jesus are the Gentiles strangers from the life of God. Eph. 4.18. Excellent then is this knowledge whereby we live in God, and God in us. Again, the knowledge of God in the old Testament in comparison of this knowledge by the Gospel in the new Testament is but as darkness in comparison of the light. For as Moses showed the law, the jews eyes were not lightened but blinded, but by the light of the Gospel all darkness is driven from our eyes, as the Apostle showeth. 2 Cor. 3. What then is any knowledge that it should be compared with the excellent knowledge of Christ jesus? Not therefore to compare it with any, as being incomparably beyond all, even in itself ye see it is most excellent, desired of the Prophets and holy Patriarches, desired of the holy Angels, and revealed unto none but unto whom the Father doth reveal it by his holy spirit. But most excellent it is to be judged by us in respect of that vantage which it is unto us. What is then the vantage of the knowledge of Christ jesus unto us? Surely even as much as our life and salvation is worth. For this is eternal life, saith our Saviour in his prayer unto his Father, to know thee to be the only very God, joh. 17.5. and whom thou hast sent jesus Christ. Where the meaning is, that the knowledge of Christ jesus entereth us into the possession of eternal life. For this we must know that howsoever we have a name that we live, yet indeed in respect of the life of God we are dead, until such time as God that commanded the light to shine out of darkness shine in our hearts, and bring us by the light of the glorious Gospel unto the knowledge of Christ jesus: and then when we come unto the knowledge of Christ jesus by the illumination of God's spirit, than we take entrance of the possession of eternal life. Which I take it our Saviour Christ also signifieth where he saith, Verily, verily I say unto you, the hour shall come, and now is, Joh. 5.25. when the dead shall hear the voice of the son of God, and they that hear it shall live. For when he saith, the dead shall hear the voice of the son of God, he meaneth that before such time as we hear the voice of the son of God, whereby we come unto the true knowledge of him, we are dead spiritually, we live not the life of God. And again when he saith, that they that hear it shall live, his meaning is that then only we begin to live the life of God, and to take possession of eternal life when we hear his voice, and thereby come to the true knowledge of him. A notable vantage that this knowledge of Christ jesus brings unto us. But what knowledge of Christ jesus is it that is this advantage unto us? Not the knowledge of his person only, but what he is made of God unto us, which I called before the second knowledge of Christ. To know that he was borne, lived and died for us, to know that he is our wisdom, and righteousness, our sanctification and redemption, to kno● the virtue of his death and resurrection, to know that he is the reconciliation for our sins, that he is the salvation of our souls, that by him, and for him we have and receive 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 wisdom, and knowledge, and salvation, so that having him we have all riches, and wanting him, whatsoever riches we seem to have, we have nothing, thus to know him is a vantage unto us: for if we thus know him, we believe in him, we love, and we keep his commandments; and herein is life, and without this is nothing else but death. Is this then the excellency, and is this the vantage of the knowledge of Christ jesus? what diligence should this stir us up unto after the means whereby we may come unto this knowledge of jesus Christ? what reverence and attention should it work in us when the mystery of this knowledge is opened unto us by the ministery of his servants? And yet behold how where the light of this knowledge shineth most clearly, men do yet love darkness better than light? It may be spoken to the shame of this whole Town, it may be spoken to the shame of a great many of this congregation, that they love darkness better than light, that they had rather lie drowned in the ignorance of Christ jesus, than be taught in the knowledge of Christ jesus; for what frequenting is there by them of those places where they should be taught in this knowledge? Three or four Sermons may commonly be heard weekly. Of so many thousands as are in this Town, how many hundreths, nay how many scores come to hear them weekly, nay come to hear any of them weekly? If it should be said as it was to Abraham at the destruction of Sodom, if there be fifty religious men within the City that harken unto my voice, and thirst after the word of their Salvation as the heart thirsteth after the Brooks, if 45, if 30, if 20, if 10, I will spare it and remove from it my sore plagues of famine, and sickness, would we not think it a hard matter if so many should not be found in this City, which might well be as Goshen, where there should be light though darkness 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 us. In this congregation what slackness, and negligence is therein a great many either of frequenting other places, or this? Beloved the holy patriarchs, and the Prophets desired that knowledge of jesus Christ, which now ye may have: and care ye not for it? yea the Angels do even yet desire to look into it, and will ye not? what is the matter? doth this word of your salvation distaste in your mouths? do ye not relish it? It is a token that ye are sick; and ye had need to look unto it: for the sickness is unto death, even unto the second death: Have ye surfeited of it, and had too much of it? quaisie stomachs, and quickly surcharged. Soon we have too much of that whereof we can never have enough. When our Saviour had told the woman of Samaria, that whosoever should drink of the water that he gave him, should never be more a thirst; sir (saith she) give me of the water that I may not thirst nor come hither to draw. Joh. 4.14.15. Beloved we have told you that the word which we bring unto you is the word of life, the word of your Salvation, the word of your reconciliation: and yet what slackness and negligence is there in coming to the hearing of this word? few there are that come to beg this heavenly Manna, few that come to take it when we reach it out unto them. Beloved, again we tell you, that the knowledge of Christ jesus, wherein our hearts desire is to instruct you, is your entrance into the possession of eternal life and Salvation, it is as much as your life & Salvation is worth: will you live the life of God in this life and for ever in the life to come? come then, and learn to know Christ jesus: come and learn to know what great things he hath done for you, and what duty again he doth require of you. If you be rich in this knowledge ye are rich indeed; if ye be instructed in this knowledge, ye are learned indeed; if ye be mighty in this knowledge, ye are mighty indeed: If ye have this, ye want nothing; if ye want this, ye have nothing. O ye that will be rich and wealthy, seek after these riches; ye that will be wise and learned, seek after this learning; ye that will be great and mighty, seek to be mighty in this knowledge. Whatsoever other wealth and riches ye have, whatsoever other wisdom or learning, whatsoever other might or power, all things are but loss and dung in comparison of the excellent knowledge of Christ jesus: know him, and know all things; know not him, and know nothing. As therefore ye love your salvation in Christ jesus, so labour to come unto, and to grow up in the knowledge of Christ jesus. To know him is life eternal, not to know him is death eternal. Why will ye die, when by the power of him ye may live? If ye know not, ye shall die, but know and live. One word of that which is added. Of Christ jesus my Lord.] What doth the Apostle mean to call jesus Christ his Lord? Was he his Lord alone? Was he not their Lord also to whom he wrote? Why doth he not say of jesus Christ our Lord? If he had lived now, and spoken thus, he should have had many such questions as these, and he should have been sure of many sharp censures for thus appropriating this title of jesus Christ the Lord unto himself. But thus he spoke in the vehemency of his affection. And if he had now lived, would he have spoken otherwise? No, though he had been called Puritan for his pains. I observe it the rather, to note what a strange humour we are now grown unto: for if any man shall now say; Forsake me not O Lord my God, Be merciful unto me O Lord my God, I thank my God for his mercies, I think all things loss for the excellent knowledge of Christ jesus my Lord, is he not nicked in the head by and by, and noted for such a man? Yea now it is almost come to pass that let a man be religious, devout in prayer, reverent in hearing the word, careful to meditate thereon afterwards, one that feareth an oath, one that cannot patiently hear corrupt communication, one that will not run into the same excess with others, a Puritan I warrant him. A pitiful case, that a man speaking as the holy Ghost speaketh, and doing as all men are commanded to do, should be branded with an odd and odious name. I wish that we would all of us both frame our speeches as the Holy Ghost hath taught us, and our actions as the Holy Ghost hath commanded us more than we do. If any shall seem unto himself pure and holy, the Lord shall judge him wicked and impure. But let every one of us study to be pure & holy in all our words, and in all our works: and let every one of us labour by all means to have this testimony sealed unto our souls that jesus Christ is our Lord. O Lord our God we humbly thank thee for that knowledge of thy Son which thou hast already vouchsafed unto us. Vouchsafe we beseech thee to increase in us this knowledge daily more and more. Open our dime eyes we beseech thee, that we may daily more and more see the excellency, and the vantage of this knowledge, that so we may daily more and more grow up in all love thereof: Purge us we beseech thee of all such affections as may be any hindrances hereunto, that so growing up daily more and more in thee, at length we may reign with thee in the kingdom of thy son Christ jesus for ever. LECTURE LV. PHILIP. 3. Verse 9 And that I may be found in him, i. not having mine own righteousness which is of the Law, but that which is through the faith of Christ, etc. NOw the Apostle goeth on, beating still upon the same reason why he counteth all his works whatsoever and whensoever done, and all outward things whatsoever to be but loss and dung. I do judge them, saith he, to be dung, even contemptible and loathsome, being so far from being loath to lose them, as that I despise and loathe them: why? that I may win Christ, that is, that I may have 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 having mine own righteousness, not clothed with mine own righteousness, which is of the Law, that is, by the observation and works of the Law, but being clothed with that righteousness which is not through works, but through the faith of Christ, even the righteousness which is of God through faith, that is, which God doth impute▪ unto me through faith in Christ jesus. So that ye see the Apostle still runs upon Christ, Christ, Christ; for Christ, for the excellent knowledge sake of Christ, that he may win Christ, that he may be found in Christ: he thinks all his works, all things absolutely to be loss, and judgeth them to be dung. I judge them to be dung. Here he plainly renounceth all confidence in all things without Christ whatsoever, and plainly disclaimeth all vantage, all merit, all righteousness by his works. That I may win Christ: Here is the cause why he disclaims all righteousness by his works, because otherwise he could not win Christ; for he doth it that he may win Christ, and may be found in him. This also is a part of the cause why he disclaims all righteousness by his works, because otherwise he could not be found in Christ in that day. Why not? What is it to be found in Christ? The Apostle shows that to be found in Christ, is to be found not clothed with his own righteousness which is by the works of the Law, but clothed with that righteousness which is Christ's, and only ours through faith in Christ, even that righteousness which God doth impute unto us through faith in his name. So that he that will be found in Christ in that day, must disclaim his own righteousness, and renounce it as dung and rottenness, and must cleave only unto the righteousness of Christ jesus, which God doth impute unto him through faith in him. The sum then of that which the Apostle tells the Philippians in these words, is, that he now at this present in the state wherein he now stands, doth judge all things, even his very best present works, to be so far from any part of his righteousness, as that he judgeth them to be dung, even vile and contemptible, so that he doth disclaim all righteousness by them, that he may win Christ, that is, that he may be more and more nearly incorporated into him, and possessed of his righteousness by faith, and that he may be found in that last and great day not in Moses, but in Christ, that is, not having his own righteousness which is of the Law, as his garment to stand before the Lord withal, but having that righteousness to be clothed with which is indeed Christ's, and his through the faith of Christ, even that righteousness which God doth impute unto him through faith in Christ his name. This, I say, I take to be the sum of that which the Apostle tells the Philippians in these words. So that ye see here is first a disclaiming of his own righteousness by works, in that he judgeth them to be dung: 2. A reason why he so judgeth them, and so disclaims them, that he may win Christ, and may be found in him: thirdly, an explication what it is to be found in Christ, by a distinction of righteousness, into his own, and Christ's, where he saith, not having mine own, etc. Now let us see what observations may hence be gathered. First, it is not unworthy our noting, that the Apostle goeth over and over these points so often, as if he could never satisfy himself with disclaiming all righteousness by any works, and proclaiming Christ alone to be all his righteousness. In the former verse he disclaimeth all his works done before his conversion, as no vantage, but loss unto him, and maketh Christ all his vantage either for righteousness or salvation. In this verse three several times he disclaimeth all his works generally, whether done before or after his conversion, as touching any righteousness by them; and again so many times avoucheth in effect Christ jesus alone to be all his righteousness. Whence I observe both the difficulty, and the necessity of enforcing these points. A difficult and hard matter it is when we have done any thing well, when we have walked faithfully in our calling, when we have relieved the oppressed, judged the fatherless, defended the widow, when we have humbled ourselves in prayer, chastened ourselves with fasting, abstained from the delights of the world, or pleasures of the flesh etc. a difficult and hard matter, I say, it is herein not to please ourselves, not somewhat to be puffed up with these things, not to have some conceit of merit and righteousness by these things. A difficult matter to persuade us that these things are no vantage unto us unto justification or salvation. A difficult matter to persuade us that these things are but loss and dung, things vile and contemptible. And yet necessary it is that we be thus persuaded of these and the like things as touching any confidence of our righteousness or salvation by them, and that we count Christ alone all our righteousness, and the horn of our salvation. And therefore the Apostle knowing both the difficulty, and yet the necessity of persuading this, beateth upon it twice, thrice, often, that he did thus and thus, and therefore the Philippians should do so. This should teach us with great diligence to observe and mark the things that are so much and so often beaten upon, as things which either we are dull to comprehend, or unwilling to yield unto, and yet things which are as most certain for their truth, so most necessary for their use: for albeit all the things in the whole book of God be of such importance as that they are most worthy of our due meditation and diligent observation, as able to make us wise unto salvation, yet when things are so much urged, and so often beaten upon, we are to think that it is not without great cause that they are so pressed, and therefore that they are with greater attention and heedfulness to be marked by us. As therefore we are with all diligence to observe whatsoever is written, because all things are written for our learning, so let us with all diligence observe the things so often urged. It may be that they are so often urged because of our dullness to comprehend them, it may be because of our unwillingness to yield unto them, it may be because of the unfeigned assent that we should yield unto the truth of them, it may be because of the necessary use that there is of them. Surely they are not so much urged without great and urgent cause. And so for these points here beaten upon, let us assure ourselves both that it is most true that our works are no part of our righteousness, but Christ our whole righteousness, and that it necessarily behoveth us to be thoroughly persuaded thereof. How good soever therefore our works seem unto us, and how difficult soever it be to persuade us that our very best works are to be judged but loss and dung, yet seeing the Apostle so often tells us that he judged so of his best works, let there be the same mind in us that was in him, and let us judge so to. 2. In that the Apostle saith, and do judge them to be dung, I note the Apostles present judgement of his present works. He now at this present in the state wherein he now stands doth judge all things even his very best present works to be so far from being any part of his righteousness, as that he judgeth them to be dung, even vile and contemptible, so full of pollution and uncleanness as that there is no reckoning to be made of them in respect of any righteousness by them, but rather they are to be contemned as uncleanness. Whence I observe that our very best works, such as are wrought after our knowledge of Christ jesus, and faith in his name, are no part of that righteousness whereby we are accounted righteous before God. Great difference I know there is between the works which go before, and the works which follow after faith. For those are evil, these are good works, those proceed from an impure heart, these from an heart purified by faith, those cannot please God, these are pleasing and acceptable unto God, those are in justice rewarded with death, these are in mercy rewarded with life, those, even the very best of them have the nature of sin, and are wholly unholy, these are in part holy, and may truly be called our inherent righteousness. But for any part in that righteousness whereby we are made righteous before God even these works which are the fruits of faith, they have no part at all in it. They cannot hide or put away our sins, they cannot endure the severity of God's judgement: here they must give place, here they are to be judged loss and dung. The reason then why our very best works are no part of our righteousness before God is, because that in every such view and examination of them they are to be judged loss, and even dung. So the Apostle counted such works as he did even then when he wrote these things: and therefore much more are we to make the same account of whatsoever good works we do after that our hearts be purified by faith in Christ jesus. The exception which is taken against this doctrine from this place by some is this, they say the Apostle doth not here speak of such works as he did after he believed, but only of such works as he did before he believed, before his conversion unto Christ; and therefore that hence nothing can be gathered against justification by works done after faith in Christ jesus. But how perversely they falsify the meaning of the Apostle yourselves may easily judge by that which already hath been spoken. For the Apostle having spoken in the former verse of such works as he did before he believed, affirming of them that howsoever they seemed vantage unto him before his conversion unto Christ, yet afterwards he counted them no vantage, but loss for Christ his sake; doth in this verse speak not only of them, but of all his works generally whatsoever and whensoever done, saying, yea doubtless I think all things but loss etc. It cannot be denied, but that he spoke in the former verse of such works as he did before he believed. And when he addeth unto that this general term, yea doubtless I think all things but loss, doth he speak only of such works as he did before? Nay having spoken before of works only done before faith, in this general tearm● he includeth all works both done before and after faith, and judgeth them all to be but loss and dung. Again, as he said before that when once he came to the knowledge of Christ jesus he counted those things loss which before seemed vantage unto him; so now he saith in the present that he doth think all things but loss, that he doth judge all things to be dung. Which cannot otherwise be meant then of his present opinion and judgement touching such works as now presently he did. Neither can it be said that is his present judgement indeed, but of such works only as he did before he believed. For it is, as himself saith, his present judgement as of such works, so of all works generally, the general term being therefore added to comprise not only those which he had spoken of before, but all others also. For reply unto which answer they cry out upon us for blasphemy, and a●ke question upon question to make some show that they justly charge us with blasphemy. For whereas we say that good works done after faith are here meant by the Apostle, and are judged by him to be but loss and dung, they ask whether we call the fruits of the spirit dung? whether Paul gloried of dung when he said, I have fought a good fight, I have finished my course, 2 Tim. 4. I have kept the faith; from henceforth there is laid up for me a crown of righteousness which the just judge shall give me in that day? What crown of righteousness is due unto dung? what just judge will vouchsafe to give a crown unto dung? what thanks we own unto God for creating us in Christ jesus unto good works if they be nothing else but dung? And for conclusion they say that if the good works of the faithful be but loss and dung, then are not good works to be done or liked, but to be disliked and neglected. Thus they triumph in their jugglings, and make a show as if all they spoke were Gospel, & whosoever said otherwise did nothing else but blaspheme. But will ye see how they deceive the world with a vain show of words wherein there is no substance. All this fair flourish which they make is quickly beaten down by that one distinction whereof I have often told you, and whereof they are not ignorant. In good works therefore we must understand that there are 2. things to be respected; the one their substance, the other their quality. The substance of the work I call the action itself, is judging the fatherless, relieving the oppressed, defending the widow, feeding the hungry, and the like. The quality of the work I call the confidence which men have to be made righteous before God, and to be saved by such works. Now these works I say according to their substance are good, as to judge the fatherless, to relieve the oppressed, to defend the widow, to feed the hungry and the like, are good works, holy works, works commanded by God, and works rewarded by him. But in respect of any confidence to be justified before God by them or the like, or to be saved by them, they are to be judged but loss and dung, because, as it is written, he that rejoiceth must rejoice in the Lord, which being so, the answer to their demands is as possible, as they think it impossible, i. most easy. 1. Therefore where they ask, whether we call the fruits of the spirit dung? we answer, no. But we say that those good works 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 righteousness or salvation by them to be judged loss and dung. Secondly, where they ask whether Paul gloried of dung, when he said, I have fought a good fight etc. we answer no. He glorieth in his faithfulness and constancy in the work of his ministery, not as putting any confidence of his righteousness or salvation in them: (for so they should be but dung) but because he knew that his labour should not be in vain in the Lord. Thirdly, where they ask, what crown of righteousness is due unto dung? we answer, none: for the crown of righteousness is due unto our good works, not as they are from us, but as they are the work of God's spirit in us, neither so for any merit in them, but only for his promise sake, who both worketh in us, and crowneth his one works in us. Fourthly, where they ask, what just judge will vouchsafe to give a crown unto dung? we answer, none will do it: But the most righteous judge, the Lord of heaven and earth, because he is righteous and keepeth promise for ever, giveth a crown unto our good works, not as they are dung, not as they are poisoned tempered with that quality of confidence in them, but as they are the work of his spirit in us. 5. Where they ask, what thanks we own unto God for creating us unto good works, if they be nothing else but dung? we answer that it is their shameful abusing of the world to say that we judge them to be nothing else but dung. In respect of that quality we say that they are to be judged loss & dung, but in respect of their substance we say that they are good, and that we are to glorify God by walking in such good works as he hath ordained us to walk in. Lastly, where they say, that if the good works of the faithful be but loss and dung, then are not good works to be done or liked, but to be disliked & neglected, we say the same. But who are they that say that the good works of the faithful are nothing else but loss and dung? Because we do not invest them into the glory of Christ jesus, because we do not make them any part of our righteousness before God, because we stand not upon any merit of salvation by them, do we therefore say that they are nothing else but loss and dung? Thus indeed they bear the world in hand, and thus they lead captive many poor and ignorant souls into many grievous and noisome errors. But mark 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 unto God, and such as God hath ordained us to walk in unto life and salvation; only in respect of any merit or confidence of righteousness or salvation we say they are to be judged but loss and dung. See then and judge between us and them, whether we say simply that they are but loss and dung. These are they that with feigned words make merchandise of your souls, whose judgement long agone is not far of, and whose damnation sleepeth not. By this judge of the rest, and as they deserve in this, so let them be credited in the rest. By the circumstance of the place ye see the necessary collection of the Doctrine delivered, and how the gainsayers do falsify the meaning of the Apostle. Let this then serve to instruct us in the true use of good works. They are the way which God hath ordained that we should walk in to the glory of his name, and to the salvation of our own souls: as both that exhortation of our Saviour proveth, where it is said, Matt. 5.16. let your light so shine before men that they may see your good works, and glorify your father which is in heaven; and likewise that saying of the Apostle, where he saith, that we are the workmanship of God created unto good works, ●ph. 2.10. which he hath ordained that we should walk in them. But they are no part of that righteousness whereby we are made righteous before God. 1 Cor. 1.30 1 joh. 1.7. For Christ alone it is that is made of God unto us wisdom, and righteousness, sanctification, and redemption: it is the blood of Christ jesus that cleanseth us from all sin. Esa. 64 6. Our very best works, and all our righteousness (as the Prophet witnesseth) is but as filthy clouts: and touching them, when we have done all that we can, we must say, as our Saviour willeth us, we are unprofitable servants; Luk. 17.10. we have done that which was our duty to do. Heb. 12.14. Let us therefore walk before the Lord in holiness and in righteousness all the days of our life. For without holiness of life no man shall see the Lord. But let no man be puffed up with any conceit of his own righteousness by his holiness: for if he justify himself, his own mouth shall condemn him, job 9 20. and if he say that he is perfect, the Lord shall judge him wicked. Our good works are the fruits of our faith, and the effects of our justification by faith, declaring and testifying that we are justified before God. Let us therefore abound in every good work that we may have the testimony of our faith, and of our justification sealed up unto our souls. But let us not so please ourselves in all the good that we do as that we count ourselves righteous thereby: Jam 3.2.2.10. for in many things we sin all: and he that faileth in one point of the law, he is guilty of all. If we will be righteous before God, we must lay away all Pharisaical conceit of our own righteousness by works, and in stead thereof we must take up the prayer of the poor Publican, Luk 18.13. and cry, O God be merciful unto me a sinner. And of this let us assure ourselves that the more holy, and the better that any man is, the more readily he confesseth his sins unto the Lord, and acknowledgeth his unrighteousness in his sight. It is most damnable pride that makes us rush into part with Christ, and to part stakes with him. Let us therefore with the Apostle make Christ all our righteousness, and account our own righteousness which is by works to be but loss & dung, and no vantage at all either unto justification, or salvation. Thirdly, in that the Apostle saith, that he judgeth them to be dung that he may win Christ: I note the reason why he judgeth all things to be dung, which is, that he might win Christ, as if he should say, that unless he judged all things to be dung, he could not win Christ, he could not be thoroughly engrafted into Christ to be partaker of his righteousness. Whence I observe that either we must disclaim all righteousness by any works of our own, or else we cannot be partakers of the righteousness of Christ jesus, either we must judge our own works whatsoever to be loss and dung, or else we cannot win Christ. This also the Apostle showeth in another place, where he saith, that unto him that worketh not, Rom. 4.5. but believeth in him that justifieth the ungodly his faith is counted for his righteousness: to him that worketh not i to him that dependeth not on his works, to him that standeth not upon the merits of his works, to him that make not his works his righteousness, to him his faith is counted for righteousness. But to him that worketh, the wages is not counted by favour, but by debt: to him that worketh, that is to him that dependeth on his works, that standeth upon the merit of his works, and thinks to be justified by them, his wages is not counted by favour, but by debt, and is not justified by grace through faith. Who then are justified by faith? even they that disclaim righteousness by works. And who are they that are not justified by grace through faith? even they that stand upon their righteousness by their works. Wilt thou be partaker of Christ his righteousness by faith? thou must disclaim all righteousness by thy works. Wilt thou stand upon thy righteousness by thy works? thou canst not be partaker of the righteousness of Christ by faith: For there is no communion or fellowship betwixt them, but as the Apostle saith of the election of the jews, so I say of our justification by the righteousness of Christ jesus: if we be partakers of Christ his righteousness, if we be justified by grace, Rom. 11.6. than not of works, or else were grace no more grace; but if of works, it is no more grace, or else were work no more work. We must therefore disclaim all righteousness by works, if we will lay any claim unto righteousness by Christ, we must judge all our works to be loss and dung if we will win Christ. Let this then teach us to beat down every thought and every imagination of our hearts that exalteth itself against God, and to bring into captivity every thought unto the obedience of Christ. Let us not think of the best works that we do above that is meet, neither let us bear ourselves upon them above that we ought. Let us be filled with the fruits of righteousness, but let us not think them any part of our righteousness before God. If we will be righteous before God, we must be clothed with Christ his righteousness. We cannot lay any claim unto Christ his righteousness, unless we will disclaim our own righteousness. Let us therefore humble ourselves before God, let us acknowledge ourselves to be sinners, and the best things that we do to be so full of pollutions and imperfections, that they cannot possibly abide the trial of God's judgement. And seeing we cannot win Christ, and be partakers of his righteousness, unless we judge all things without him to be but loss and dung, let us with the Apostle judge them to be dung, that we may win Christ; let us disclaim all righteousness by them, that we may be clad with the righteousness of Christ. So shall our unrighteousness be hid, and our sins covered, and whatsoever imperfection is in us, it shall not be imputed unto us. Fourthly, in that he addeth, and may be found in him, I note that another branch of his reason why he judgeth all things, and so all his works to be dung, is, that he might be found in Christ, that is, that when God shall come to judge both the quick and the dead, and enquiry shall be made what every man hath done in his body, he may be found in Christ, not in Moses, not in the flesh, not in any thing but in Christ. Whence I observe, that either we must renounce all confidence in our own righteousness, and judge even our very best works in that respect to be but loss and dung, or else w● shall not be found in Christ in that last and great day. For that which our Saviour Christ spoke in the days of his flesh unto his Disciples then present with him, hath now also his use to this our purpose. Mat. 16.24 If any man, saith he, will follow me, let him forsake himself, and take up his cross, and follow me. Let him forsake himself, Luk 14.33. that is, let him forsake all that he hath, as Luke expoundeth it, all outward prerogatives touching the flesh. In which place he signifieth, that he that would be his disciple must put off all carnal affections, and renounce all carnal confidence, and so rejoice in him alone, as that no cross, nor any thing shall take his rejoicing from him. And even so, he that will be found in Christ in that day, he must so rejoice in Christ alone, as that he have confidence in nothing else, but judge them all to be loss and dung. Otherwise as well might he be Christ his disciple, which did not forsake all, as he may be found in Christ in that day, which doth no● judge all his works to be loss and dung in respect of any righteousness by them. Let this also be another motive unto us to disclaim all righteousness by our works: for as there is no righteousness by faith unto him that claimeth righteousness by his works, as before we heard; so is there no salvation in that day unto him that reposeth any confidence of his righteousness in his works. There is no condemnation, saith the Apostle, Rom. 8.1. to them that are in Christ jesus. Which as it is true in this life, that they that are engrafted into him by faith, are freed from the Law of sin, and of death, and so of condemnation; so is it true that they that shall be found in Christ jesus in that day, shall be freed from the sentence of condemnation. That therefore we may be found in him, and so freed from condemnation in ●hat day, let us with the Apostle judge even our best works ●o be but loss and dung, and disclaim all righteousness by our works. And surely this hath so prevailed with many great maintainers of justification by works, that when death hath summoned their judgement and appearance, they have disclaimed all their own works, and all righteousness by them, ●nd with heart and voice desired to be found in Christ in that ●ay. I should now show how we may be found in Christ in ●hat day. O Lord our God, open our eyes we beseech thee, that we ●ay daily more and more see and behold those infinite trea●ures of righteousness and salvation which are laid up for us in ●hy Son Christ jesus. As thou hast vouchsafed to make him ●nto us righteousness and salvation, so give us an heart to acknowledge him our whole righteousness, and the horn of ●ur salvation, that disclaiming all righteousness by any works ●f our own, we may daily more and more grow up in thy ●onne, and in that last and great day may be found in him. LECTURE LVI. PHILIP. 3. Verse 9 Not having mine own righteousness which is of the law, but that which is through the faith of Christ, even the righteousness, etc. NOw the Apostle goeth forward, and having made this one branch of his reason why he judged all his works generally to be dung, that he might he found in Christ in that day, now he explicateth that phrase and manner of speech, and shows what it is to be found in Christ in that day, which is, to be found not having his own righteousness which is of the Law, but that which is through the faith of Christ, etc. Why then doth the Apostle judge 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 judge for this▪ Can he not be found in Christ in that day, unless he should judge all things to be dung? No, he could not: for to be found in Christ, is to be found not having his own righteousness which is of the Law, but that which is through the faith of Christ, etc. If therefore he would be found in Christ, he must put off all confidence in his own righteousness, and judge it to be dung, and rejoice only i● the righteousness of Christ jesus. Thus ye see the reason an● the meaning of the Apostles speech in general. Now to open these words yet a little more particularly, ye● see the Apostle here speaks of two sorts of righteousness; th● one his own, the other Christ's. His own righteousness he calleth that righteousness which is of the Law, that i, whic● ariseth from the observation of the commandments and ordinances of the Law, even from the performance of those things which God in his holy Law requireth. Christ's righteousness he calleth that righteousness which is through th● faith of Christ, that is, that righteousness which being properly inherent in Christ, is imputed unto him through faith in him, even the righteousness which is of God through faith, that is, that righteousness which God doth impute unto him because he believeth in him, and in him whom he hath sent, Christ jesus. His own righteousness, which is commonly called man's inherent righteousness, ye see he describeth by the Law, that is, by the observation of those things which God requireth in his Law, not only ceremonial, or judicial, but moral also: for so he said before, that he was unrebukable before men touching the righteousness which is in the Law, that is, which the whole Law required. Christ's righteousness, which is commonly called man's imputed righteousness, ye see he describeth by faith, which is the instrument whereby we take hold of this righteousness, by Christ, in whom alone this righteousness is inherent, and by God, who of his own mercy imputeth Christ his righteousness unto us through faith. This righteousness he saith is through the faith of Christ, therefore not ours, but as by faith in Christ we take hold of it: through the faith of Christ therefore not by the works of the Law; through the fait● 〈◊〉 Christ, therefore not inherent in us. Again, this righteousness he saith is of God through faith, therefore not of the law through works: of God through faith, therefore the gift of God unto him that believeth in him that justifieth the ungodly: of God through faith, therefore not inherent in us, but only imputed unto us. Again, 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, even of God through faith, therefore it is another's righteousness, the righteousness of Christ by his perfect obedience unto the Law, even unto death, which being only inherent in him, God in mercy imputeth unto us through faith in Christ jesus, whereby we lay hold on that righteousness which he hath fulfilled in us, and for us. Now then when the Apostle signifieth that he would be found in that day not having his own righteousness, but Christ's, his meaning is not that he would be found in that day without all holiness or righteousness of his own, but he would be found not having his own righteousness, as to be judged by his own righteousness: he would not be judged by his own righteousness, but he would be clothed with Christ's righteousness to be judged by it. The sum then of all in brief is this. It is as if the Apostle had thus said: I do now judge all things, even all my works whatsoever, to be dung, that I may win Christ by faith, to be partaker of his righteousness, and that I may be found in that last and great day, when enquitie shall be made into every man's works, not in Moses, b●t in Christ, that is, that I may be found not having mine o●ne righteousness, which is by the observation of the commandments and ordinances of the Law, a● to be judged of the Lord by that righteousness, but that I may be found in that righteousness which is indeed only inherent in Christ, and which God doth impute unto me through faith in Christ jesus, that my sins being covered by his righteousness, I may be judged by it. This I take to be the Apostles meaning in these words. Now let us see what observations may hence be gathered for our use. Not having, etc.] Where first I note the antithesis and opposition that is between the righteousness of worke● by the Law, and the righteousness of Christ through faith: which two the Apostle doth so carefully and diligently sever the one from the other, as that thereby he plainly shows that there can be no confusion or mixture of the one with the other. The like opposition betwixt these two sorts of righteousness, and like separation of the one from the other, our Apostle hath in his epistle to the Romans. Where showing the cause of the ruin of the jews, Rom. 10.3. he saith, that they being ignorant of the righteousness of God, and going about to 'stablish their own righteousness, submitted not themselves unto the righteousness of God. And afterwards he describeth out of Moses the righteousness which is of the Law thus, that the man which doth these things, shall live thereby; and then he showeth what the righteousness of faith is. Gal. 2.16. So likewise in his epistle to the Galathians, Know (saith the Apostle) that a man is not justified by the works of the Law, but by the faith of jesus Christ. 5.4.5. And again, Whosoever are justified by the Law, ye are fallen from grace: For we through the spirit wait for the hope of righteousness through saith. Many such like places more might be produced where these two sorts of righteousness are so opposed the one unto the other, and so distinguished and severed the one from the other, as that thence it is most plain that there is no communion or fellowship of the one with the other. Whence I observe, that if justification be by the righteousness of works, then is it not by the righteousness of faith; and if it be by the righteousness of faith, then is it not by the righteousness of works. Thus also our Apostle upon the same ground reasoneth in his epistle to the Romans: Rom. 3.20.21.27. for having in the third chapter plainly distinguished righteousness by the works of the Law, and righteousness of God by the faith of jesus Christ, and opposed rejoicing in the one unto rejoicing in the other, in the next chapter he taketh up the example of Abraham the father of the faithful, and proving that Abraham was justified by faith, and not by works, he beginneth his disputation thus: If Abraham (saith he) were justified by works, he hath wherein to rejoice, but not with God; he hath wherein to rejoice, to wit, with men, but not with God Which is in effect as if he should have said, If Abraham were justified by works, than was he not justified by faith. Again, that place in the eleventh chapter to the Romans is plain to this purpose, where it is said, If it be of grace, Rom. 11.6. it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace, or else were work no more work. For albeit the Apostles speech there be of the election of the jews, and not of the matter of justification, yet the Apostles reason being drawn from the nature of grace, and works, it holdeth as well in the one as in the other, even generally: for speak of election, speak of justification, speak of salvation, or the like, still it holdeth; If it be of grace, it is no more of works, or el●e were grace no more grace: but if it be of works, etc. For if it be of grace, whether it be righteousness, or salvation, or whatsoever it be, it is given freely: but if it be of works, then is i● given not by favour or freely, but by debt, the nature of grace and the nature of work enforcing either of them so much. The reason why if our righteousness be of works, it is not of faith, and if it be of faith, it is not of works, is because the one of these excludes the other: Gal. 5.4. for as the Apostle saith, Whosoever are justified by the Law, ye are fallen from grace. As if he● should have said, justification by the Law excludes justification by grace. Rom. 3 27. And again the Apostle saith, that our rejoicing is excluded by the Law of faith. As if he should have said, we are justified by faith, and that excludes all our rejoicing in any righteousness by our works. So that ye see plainly that if our justification be by the righteousness of works, then is it not by the righteousness of faith; and if it be by the righteousness of faith, then is it not by the righteousness of works. This may serve to instruct and to arm us against their damnable error, that tell us that we are justified and accounted righteous before God partly by faith in Christ jesus, and partly by our good works done here in the body. For if they may be thus mixed, as they tell us, the one with the other, if our righteousness before God may be both by faith, and by works, then why doth the Apostle so oppose the one against the other? why doth he always so carefully sever the one from the other? why would he be found in that day not having his own righteousness, but only the righteousness which is through the faith of Christ? why may not righteousness be counted both by favour, and by debt? why may not righteousness be before God both by grace and by works? why should our rejoicing be excluded by the law of faith? For what else are all these things but so many invincible arguments that we cannot be justified before God both by faith and by works? Shifts I know they have whereby they deceive themselves, and many other unstable souls, whom they lead into the same pernicious errors with themselves. But let us hearken what the spirit saith; neither let us couple together the things which the spirit hath sundered. If the spirit have told us, that the wages is not counted both by favour and by debt, that righteousness is not both by grace and by works, let it suffice us that the spirit hath said so, and only let us seek ●hether it be by grace or by works that we are counted righteous before God. Secondly, I note that the Apostle would be found in that last and great day not having his own righteousness which is of the Law, that is, not having that righteousness which is his by the performance of those things which the Law required, as his cloak to be covered withal when he shall stand in the judgement, and in the congregation of the righteous. For that the Apostle expoundeth to be the righteousness of the Law, which is by performance of the works of the Law, according as it is said, Rom. 10.5 Rom. 3.27. The man that doth these things shall live thereby. Whereupon it is also called the Law of works, the Law which commandeth those works, by the observation whereof a man is called righteous. The Apostle would be found not having this righteousness which is by the works of the Law. What then? would he be found in that day without any good works, without all holiness of life, without all righteousness by the Law? Was it his desire to be found a sinner in that day? Did he think it would be better for him if he should be found unrighteous, then if he should be found righteous in that day? No such matter. Nay when he was now ready to be offered up upon the sacrifice and service of their faith whom he had won unto the faith, when the time of his departing out of the body was at hand, he rejoiced that he had fought a good fight, that he had finished his course, that he had kept the faith. And when he laboured in the work of his ministery more abundantly than all the rest, he had respect unto his rejoicing in the day of Christ, that he had not run in vain, nor laboured in vain. He knew that the sentence in that day would pass thus, Ma●t. 25.34.35.36.37.38. etc. Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world: for I was an hungered, and ye gave me meat, etc. And again, Depart from me ye cursed into everlasting fire, etc. He knew that his watchings, his fastings, his stripes, his imprisonments, his perils, his labours, his care of all the Churches, should not be in vain in the Lord. He desired therefore (no doubt) to be found in that day filled with the fruits of righteousness, and abounding in every good work: he desired (no doubt) in that day to hear that voice, Mat. 25.21 It is well done good servant and faithful: thou hast been faithful in little, I will make thee ruler ●uer much: enter into thy master's joy. How then would he be found not having his own righteousness which is of the law? 1. for righteousness by the ceremonial law he cared not at all for that, he judged that simply to be but loss, to be but dung. 2. for righteousness by the moral law, by the observation of the duties commanded in the first and second table touching the love of God, and of his neighbour, he judged that also to be dung in respect of any merit if he should be judged by it. He would therefore be found in that day not having his own righteousness which is of the Law, even of the law moral, as to be judged of the Lord by it, by the merit of it. He would have righteousness, and holiness, and good works in that day, that in the judgement he might receive reward according to them; but he would not have them to be judged by them in that day, to offer them in that day unto Christ as a due desert of his Master's joy, to receive his sentence for them in that day. Having then before seen that we cannot be accounted righteous before God both by faith, and by works, bo●h by the righteousness of Christ, and by our own righteousness; hence I observe that our own righteousness by works is no part of that righteousness whereby we are accounted righteous before God. For if it were, how should we desire with the Apostle to be found in the day of Christ not having our own righteousness? An argument indeed impregnable, yet do those evil workers make a show of answer hereunto. Rhemenses in hunc locum. They say the Apostle in this place and elsewhere calleth that a man's own justice which he challengeth by the worke● of the law, or nature, without the grace of Christ; and therefore nothing can hence be concluded against that righteousness which is by works after grace. But what a shift this is rather than an answer was showed the last day. For that by man's own righteousness he meaneth that righteousness which man challengeth by such works as he spoke of immediately before, themselves will gran●; and that he spoke before as of works done before faith, and without the grace of Christ, vers. 7. so of all works generally whatsoever, vers. 8. I showed both by the general term there used which must needs comprehend more than he had spoken of before, and likewise by that he saith, that he doth now at this present judge all things to be dung, which cannot otherwise be meant then of his present judgement touching such works as now presently he did. Again, why should not the Apostle by man's own righteousness mean that whole righteousness which is in man by works whensoever done, whether before or after faith, whether without or with the grace of Christ? Doth that righteousness which is in us by works done after faith by grace ●ny way present us righteous before God, so that we should desire to be found having it to be judged by it? Shall any thing that is unclean enter into his presence? Or can any man bring a clean thing out of filthiness? is there any man that being assisted, and prevented, and followed with the grace of God's spirit doth good, and sinneth not? Is it not so with the best man that lives under the cope of heaven, that if the Lord would dispute with him he could not answer him one thing of a thousand? Is man's best righteousness better than Esay confesseth of his and the rest of the Churches, is it not as filthy clouts? Surely all his works whatsoever done in the body of his flesh are so polluted with the contagion of the flesh as that they are not able to endure the severity of God's ●udgement: but that he had need with the Prophet David to ●ift up his voice, and to pray, Psa. 143.2. Enter not into judgement with thy servant O Lord, for in thy sight shall no man living be justified. Is ●hen even that righteousness which is in us by works done by grace after faith so full of imperfections, so full of uncleanness by reason of the contagion of our flesh, as that we should desire not to be judged by it? why then should not the Apostle by man's own righteousness in this place mean that righteousness which is in us by works done by grace after ●aith? The circumstance of the place proving it, and nothing being able to be brought against it, it is to be concluded that by man● own righteousness is here meant even that righteousness which is by works after grace. See then that we ●hould desi●e with the Apostle to be found in the day of Christ not having our own righteousness, and seeing all our own righteousness by any works whatsoever is so full of imperfection and uncleanness by reason of the contagion of our flesh as that we should desire not to be judged by it, hence I take it, it is clear that our own righteousness is no part of that righteousness whereby we are accounted righteous before God. This may teach us how to desire to be found in that day having, or not having our own righteousness, which is by our works. We are to desire to be found in that day filled with the fruits of righteousness, and abounding in every good work, full of holiness towards God, and righteousness towards men, because than we shall receive the things which are donein our body according to that we have done whether it be good or evil. The wicked & they that forgot God, and would not walk in his ways, howsoever they cry unto the mountains fall on us, and unto the rocks cover us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb, yet shall the hand of the Lord find them out, and as he shall find them he shall judge them; he shall recompense them according to the wickedness of their ways, and they shall be turned into hell. But if then we shall be found to have hated iniquity, to have followed after peace, holiness, and righteousness, to have had our conversation honest etc. The most righteous judge both of heaven and earth he will pass by our sins and iniquities, and in his great mercy towards us he will reward us according to the good that we have done; not respecting the merit of our works, but because he is merciful, and keepeth promise for ever, nor suffering our labour to be in vain in the Lord. We are therefore to desire to be found in that day not without holiness of life, or good-worke●, but having such righteousness of our own that in the judgement the Lord in mercy may reward us according to it, and not according to our sins. But we are to desire to be found in that day not having our own righteousness to be judged by it, or to receive reward for it, or according to the merit and worth of it. For albeit it shallbe rewarded, yet shall not the reward be given for it; and albeit the reward shall be given according to it, yet not for the merit of the work, but only for his promise and mercy's sake who accepteth that graciously which is his, and pardoneth that graciously which is amiss. For all that ever we do, or all that ever we suffer is not worthy of that glory which shallbe showed unto us. But with the Prophet David we must turn our voice unto the Lord, and say even of our best righteousness, If thou O Lord straightly mark what is amiss, even in the best thing that we do, O Lord who shall stand? Thee; thing which I note is, that the Apostle would be found in that last and great day having that righteousness which is through the faith of Christ etc. he would be clothed in that day with Christ his righteousness imputed unto him by God through faith, that he might be judged by it, and receive his reward according to the merit of it. This righteousness is sometimes called the righteousness of faith, because by faith in Christ we are made partakers of this righteousness; sometime the righteousness of God, because it is the mere gift of God, who doth impute it unto us through faith in Christ; sometimes the righteousness of Christ, because it is his, and only inherent in him. He would be found in that day having this righteousness. Hence than I observe, that the righteousness whereby we are accounted righteous before God is the righteousness of Christ, or of faith, or of God, which soever ye will make it. This also the Apostle hath every where: Rom. 3.24.25. We are justified freely by grace through the redemption that is in Christ jesus, whom God hath set forth to be a reconciliation through faith in his blood. Again, Gal. 2.16.3.11. know that a man is not justified by the works of the Law, but by the faith of jesus Christ. Again, that no man is justified, saith the Apostle, by the Law, Eph. 2.8.9. it is evident, for the just shall live by faith. And again, by grace are ye saved through faith; and that not of yourselves, it is the gift of God, not of works, lest any man should boast himself. Yea every where almost the holy Ghost witnesseth that we are accounted righteous before God, not for our own works or deserts, but only by grace through faith for the merit and obedience of our Lord and Saviour Christ jesus. This then is our righteousness before God, that God through faith in Christ jesus imputeth not our sins unto us, but imputeth Christ his righteousness unto us, reckoning the righteousness of his obedience unto the Law unto us, as if we had fulfilled the righteousness of the Law in our flesh, and for the merits of his sufferings wiping all our sins out of his sight & remembrance. So that Christ his righteousness alone is our righteousness before God, which because God doth impute unto us freely by his grace through faith, therefore the Apostle saith, it is God that justifieth. God then justifieth, his grace only moveth him, not any of our works: Christ, and his righteousness is the righteousness whereby we are justified, faith is the instrument whereby only we are made partakers of his righteousness. I know that there are dogs which bark against this truth, affirming that the righteousness whereby we are justified, is not only imputed unto us, but inherent in us. But this one place may serve to descry this their madness. It is of God imputed by him unto us, therefore not inherent in us. It is through faith, therefore not inherent in us. It is through the faith of Christ, therefore really inherent only in Christ. It is not our own, but only by faith in Christ, therefore not really inherent in us. If they urge the Apostle james his authority to prove that the righteousness whereby we are justified is inherent in us, because he saith that a man is justified by works: we answer that the Apostle there speaketh not of that righteousness whereby man is made righteous before God, but only showeth that by a man's works he is known and declared to be justified by faith; so that the Apostle maketh not works in that place the causes, but only the fruits and effects of justification. If they reply that it is a sufficient proof that we are justified by works, because we are justified by faith which is a work; we answer that justification is attributed to faith, because of Christ, and his righteousness which it receiveth, not because it is a work of ours. For as it is a work of ours, so it is not without some doubting, but is imperfect, as also our knowledge, and love are, and so justification is not attributed unto it, but only as it taketh hold upon Christ jesus, and his righteousness which is our perfect righteousness. Whatsoever therefore they say, l●t us know that the righteousness whereby we are accounted righteous before God is only inherent in Christ jesus, and is not ours but only by imputation, inasmuch as God doth impute it unto v● through faith in Christ jesus. Let this teach us to beware of such Deceivers as tell us that we are not justified before God by Christ his righteousness alone, but by works also. Rom. 8.1. And seeing it is Christ his righteousness alone whereby we are made righteous before God, let us rejoice in Christ jesus alone; and let us judge all our best works whatsoever to be dung, that we may be found in that day, not having our own righteousness etc. Why should it be thought injurious unto man to give all the glory of our righteousness or salvation unto Christ jesus? Why should it not rather be thought injurious unto Christ jesus to give any part of our righteousness or salvation unto man's works or merits? Too much cannot be taken from man, neither can too much be given unto Christ, for he is all in all unto us, our wisdom and righteousness, our sanctification and redemption: he is the reconciliation for our sins; by him, and through him, and for him we have all that we have; and under heaven there is no name given whereby we may be saved but only by the name of Christ jesus. Let us therefore give unto him that which is due unto him, & let not man rob him of his honour. Let us follow after peace, and holiness, and righteousness, and every good work; and let us know that thi● labour shall not be in vain unto us in the Lord. But let us know that it is God alone that justifieth us by grace through faith, not imputing our sins but Christ his righteousness unto us, and so making his righteousness ours, as our sins were made his, to wit, by imputation only. To knit up the last observation 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 unto them that then shall be found in him If then we will be found in Christ in that day we must be found righteous to be judged by it. And thus far the matter goeth hard with us all, being all of us full of unrighteousness and ungodliness. What is then the righteousness wherein we must be found to be judged by it in that day? Not our own: for that would sink us deep: but the righteousness of Christ jesus. How shall we be found it this righteousness in that day? If we renounce all confidence in our own righteousness as loss and dung, and trust perfectly on the grace of God that is brought unto us by the revelation of jesus Christ. Let this then be our comfort that we shall not be judged in that day by our own righteousness, but by the righteousness of Christ jesus, whose whole obedience in suffering death, and fulfilling of the Law shall be the covering of our sins, and the cloak of our righteousness. And let it teach us to judge all our works in respect of that righteousness whereby we are made righteous before God to be but loss and dung, that we may be found in Christ, not having our own etc. O Lord our God as thou hast vouchsafed to instruct us in our true righteousness, so vouchsafe by a true and lively faith in thy son Christ jesus to make us partakers of that righteousness. judge not O Lord in that day by our own righteousness, which is full of unrighteousness and uncleanness, but passing by our sins and our iniquities, accept the righteousness of thy son Christ jesus for our unrighteousness, that we being clothed with his righteousness may be of the number of those unto whom it shall be said, Come ye blessed of my Father, etc. LECTURE LVII. PHILIP. 3. Vers. 10. That I may know him, and the virtue of his resurrection, etc., NOw the Apostle goeth forward, and showeth other reasons why he renounced all his own merits as loss and dung, and rejoiced only in Christ jesus, 1. as we have heard he did so, that he might gain the righteousness of Christ by faith: that was the first and principal gain that he reckoned upon by doing so. 2. He did so for other advantages that he reckoned upon by doing so: as ●. he did so that he might know Christ: 3. That he might know the virtue of his resurrection: 4. That he might know the fellowship of his afflictions, and be made conformable unto his death: 5. That he might attain unto the resurrection of the dead. What is the reason then why the Apostle having cause of confidence and rejoicing in the flesh, and in things without Christ, doth renounce all things without Christ, and rejoice only in Christ jesus? The reason is, because rejoicing in the flesh, and in things without Christ is unprofitable, and hurtful; and contrariwise the renouncing of all things without Christ, and rejoicing only in Christ jesus is most profitable. Why, what profit comes thereby? 1. Christ's righteousness which is by faith: 2. The knowledge of Christ: 3. The knowledge of the virtue of his resurrection: 4. The knowledge of the fellowship of his afflictions etc. 5. The attaining unto the resurrection of the dead. All these vantages the Apostle reckoned upon to follow his renouncing of all things without Christ, and his rejoicing only in Christ Iesu●. For so he saith, that he judgeth all things loss and dung that he may win Christ, and may be found in him etc. as if these things could not be unless he should do so. All which vantages do so follow the renouncing of all confidence in the flesh, and rejoicing only in Christ jesus, as that these four last do issue and spring out of the first. For being justified by faith in Christ jesus, we know Christ, we know the virtue of his resurrection etc. These being fruits issuing and growing out of that righteousness which is through the faith of Christ. Thus much for the general drift and meaning of these words. Now for the more particular opening of these words, we must know, that by the knowledge of Christ is here meant not such a knowledge as whereby we are able to talk of Christ, of his birth, of his life, of his doctrine, of his death and passion etc. but such a knowledge as whereby we feel and prove in ourselves, and in our own souls that he is indeed our redemption, our reconciliation, our salvation, and whatsoever else we have heard, or read, or believed of him in the Scriptures: not a contemplative & knowing knowledge of Christ, but a lively and experimental knowledge of Christ in our own souls. Again, by the virtue of Christ his resurrection the Apostle meaneth that regeneration; i. that dying unto sin, and living unto righteousness which is wrought in us by the power of his resurrection. 3. By the fellowship of Christ his afflictions, the Apostle meaneth that partaking which Gods Saints have with Christ, of his afflictions for the glory of Christ, and the good of the Church, and their own conformity unto the death of Christ. Lastly, by attaining unto the resurrection of the dead, the Apostle meaneth that eternal weight of glory in the heavens which only they obtain that in this life know Christ by experience in their own souls, and by the power of his death and resurrection die unto sin, and live unto righteousness, and constantly endure such afflictions as the Saints of God are partakers of, that so they may be conformable unto the death of Christ, who was consecrated through afflictions. The sum of all is this, the Apostle tells the Philippians, that he hath no confidence in his merits or works, but only rejoiceth in Christ jesus, that so he may be justified before God by Ch●ist his righteousness; and that being justified by his righteousness through faith in his name, he may know Christ by a lively feeling of him in his own soul, and may by the power of his resurrection die unto sin, and live unto righteousness, and may constantly with God's Saints suffer such afflictions as Christ hath suffered, and may be made conformable unto Christ his death, and at length may be received into that glory which is prepared to be showed in the resurrection of the just. Thus than ye see that both these are the fruits of the righteousness of faith, and that both the righteousness of faith, and these fruits issuing out of it are all vantages which the Apostle counteth he hath by renouncing all confidence in the flesh, and rejoicing only in Christ jesus. Now let us see what observations we may gather hence for our use. That I may know him] This is one end wherefore the Apostle would be found in Christ having his righteousness through faith, and consequently wherefore he renounced all his own merits and works, and only rejoiced in Christ jesus, even that he might know Christ. For why judged he his own righteousness to be but loss and dung? That he might win Christ, and be found in him not having his own righteousness, but the righteousness of Christ through faith. And why would he be found in Christ his righteousness through faith? that he might know Christ. This is the fruit of the righteousness of faith, and both of them are vantages which follow the renouncing of all confidence in the flesh, and the rejoicing in Christ jesus. But what? Did not Paul know Christ? Had he preached Christ so many years, & yet knew not Christ? Had he planted so many Churches in the faith of Christ, and yet knew he not Christ? For answer hereunto; (to omit that knowledge which is by vision in heaven, when we shall see him face to face) we must understand that there are two sorts of knowledge of Christ here on earth: the one, a contemplative and knowing knowledge, i such a knowledge as whereby we know that Christ is the only begotten son of God, that he was sent into the world to save sinners, that he was crucified, that he died, that he was buried, that he was declared mightily to be the son of God by his resurrection from the dead, that he was highly exalted, and had a name given him above every name etc., and whatsoever else the scriptures of God do story of him. Such a knowledge of Christ was that which the Samaritans had by the saying of the woman, which testified of him, saying, joh. 4.39. he hath told me all that ever I did: and such a knowledge the Physician hath of his physic, and the virtue thereof by relation of others, and by reading in his books. The other knowledge of Christ is an experimental and feeling knowledge of Christ, whereby we feel & know in our own souls that he is such a one as the scriptures describe him to be, that he is made of God unto us wisdom, and righteousness, sanctification, and redemption, that he died for our sins, and rose again for our justification. Such a knowledge of Christ was that which the Samaritans had when they had heard Christ themselves, 42. and so knew that this was indeed the Christ, the Saviour of the world: and such a knowledge of salomon's wisdom and prosperity the Queen of Sheba had when she had seen it with her eyes, and heard it with her ears; and such a knowledge the Physician hath of his physic, and of the virtue thereof, when he hath had experience of it in himself. Now when the question is here asked, whether Paul did not know Christ, because he saith, that I may know Christ, we must understand that the Apostle doth not here speak of the former sort of the knowledge of Christ: for it is out of all question that he that had preached Christ among the Gentiles so many years, that had planted so many Churches in the faith of Christ knew whatsoever the scriptures of God did witness of Christ. But the Apostle here speaketh of that experimental and feeling knowledge of Christ, whereby we feel and know in our own souls that such as the scriptures describe him to be such he is unto us. What then? Had not the Apostle this experimental and feeling knowledge of Christ? It is not to be doubted but that this holy and elect vessel of God had this same feeling knowledge of Christ jesus. How then would he be found having the righteousness 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 have that feeling knowledge of Christ, but that he might grow up daily more and more with all godly increasing in that feeling knowledge of Christ. He would be found righteous with the righteousness which is of God through faith, that he may daily grow up with all godly increasing in this feeling knowledge of Christ. Whence first I observe 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 feel and know by experience in their own souls the infinite treasures of wisdom, and knowledge, and salvation that are hid in him for them: for this is the saving knowledge of Christ to know him not only to be a Saviour, but to be our Saviour. Many there are that know Christ to be the son of God, to be the Saviour of the world, to have paid the price of man's sins by his one oblation of himself, and to be he that is appointed judge both of the quick and dead in that day. Many there are that can and do speak of his praises in the great congregation, that preach unto others the infinite treasures of wisdom, & knowledge, and salvation that are hid in him, that talk of his salvation from day to day, that speak as if they had all knowledge, and understanding, 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 than it is. But yet here is not all that knowledge of Christ that we should long and thirst after. For thus far many come, whose knowledge is nothing else but the increasing of their judgement and condemnation: as the Apostle plainly witnesseth where he saith, Heb. 6.4, 5, 6. that it is impossible for them which were once lightened, and had tasted of the heavenly gift &c: and likewise the Apostle Peter where he saith, that if they that have once escaped from the filthiness of the world through the knowledge of the Lord, and of the Saviour jesus Christ be yet again tangled therein, and overcome, their latter end is worse than the beginning. By both which places it is plain that men may have a good measure of the knowledge of Christ, whose end notwithstanding is death and damnation. We must therefore long and thirst after a farther knowledge of Christ. This is the saving knowledge of Christ jesus, that we know that we are the sons of God, that he died for our sins, and rose again for our justification, that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption, that he is the reconciliation for our sins, that he sitteth at the right hand of God to make request for us; that an inheritance immortal, and undefiled, and that fadeth not away is reserved in heaven for us. To have such a feeling knowledge of him, as that by our own experience in our souls we find in ourselves the fruits of his sufferings, the comforts of his promises, the riches of his mercies, knowing by the testimony of the spirit witnessing unto our spirit, that what righteousness he hath fulfilled for his children he hath fulfilled for us, what benefits of salvation he hath purchased for his children he hath purchased for us, what promises he hath made unto his children belong unto us, what joys he hath prepared for his children are reserved for us, this is that knowledge which passeth all knowledge, this is that knowledge which is that saving knowledge, & this is that knowledge which we must long and thirst after. 1 joh. 3.14. By this knowledge it is that john saith, We know that we are translated from death unto life, because we love the brethren: 5.15. and again, We know that he heareth us in whatsoever we ask, and we know that we have the petitions that we desire of him: 19.20. and again, We know that we are of God, we know that the son of God is come, and hath given us a mind to know him which is true. How knew the Apostle these things? He felt the comforts of these things in his own soul, his own heart did leap within him rejoicing at these things. O my brethren try and examine your hearts how many of you have this knowledge of Christ, and withal see and consider with yourselves what a longing and thirsting desire you should have after this knowledge of Christ. The knowledge of Christ jesus even by hearing, and by reading, and by faith is (as not long since we heard) the most excellent knowledge that is: but this experimental knowledge of Christ, to know by experience in our own souls that he is such as by the word we believe him to be, this is the most sweet and most comfortable knowledge, even so sweet and so comfortable as passeth all understanding. If ye have this knowledge of Christ, ye are already entered in part into those joys which are reserved in heaven for you. If ye have it not, o thirst after it, and give your souls no rest till ye come unto this knowledge of Christ. Give all diligence unto the reading and hearing of the word of life, & pray always with all manner of prayer and supplication in the spirit that ye may know Christ with a feeling knowledge, and with a sweet experience in your own souls that whatsoever ye have heard and believed of him is most true. The second thing which here I note is, from what root this experimental and feeling knowledge of Christ issueth and springeth, and that is, from the righteousness of faith. For so we are to understand this knowledge of Christ to be a vantage following the renouncing of our own righteousness, and rejoicing in the righteousness of Christ by faith, as that this vantage springeth from the righteousness of faith. Hence than I observe that only they know Christ by this experimental knowledge, who being justified by faith, do by a true and lively faith haply the righteousness and obedience of Christ jesus unto themselves. For then do we begin to have this feeling knowledge of Christ in our own souls, when by faith we lay hold on the righteousness of Christ jesus to be justified thereby; and the more sure hold that we lay by the hand of faith on the righteousness of Christ jesus, the more we grow up in this feeling knowledge of Christ jesus. We believe, saith Peter unto Christ, Joh. 6.69. and know that thou art the Christ the Son of the living God. We believe, saith he, and know, as if he should have said, we believe, and in our own souls by the testimony of the spirit witnessing it to our spirit we know that thou art the Christ the son of the living God. Faith then in Christ jesus is the root whence this feeling knowledge of Christ cometh, and the more steadfastly we believe, the greater feeling of this knowledge doth the spirit of God work within our souls. Many of us I fear me want this feeling knowledge of Christ, many of us that say & think that we know him, know him not by experience in our own souls; many of us that have heard and read of him, know not that he is made of God unto us wisdom, or righteousness, sanctification, or redemption; many of us know not what treasures of wisdom, or knowledge, or salvation are laid up in him for us; many of us I fear me feel not in ourselves the sweetness of Christ, the fruits of his sufferings, the comforts of his promises, the riches of his mercies; many of us I fear me only know Christ as we hear of Christ, and read of Christ, but know him not by his comfortable presence in our own souls. And what is the cause of all this? Surely we have no root in ourselves; we want that true and lively faith whence such knowledge should spring. We deceive ourselves, flattering ourselves, and saying, we believe in Christ, we know Christ, when as we neither believe in him, nor know him. A smattering faith, and a smattering knowledge of Christ we have: but a justifying faith, or saving knowledge we have none. Is then a justifying faith the root whence a feeling and saving knowledge doth spring? Let this then teach us to use with all religious reverence those means which the Lord hath ordained for the begetting, and increasing of faith in us, that we may believe, and know, and growing in faith we may grow also in the knowledge of Christ jesus. Let us with reverence hearken unto the word preached, and celebrate the holy Sacraments, two ordinary means which the Lord useth thereby to beget, and to increase faith in us. For faith comes by hearing, as the Apostle witnesseth where he saith, Faith is by hearing, and hearing by the word of God. Ro. 10.17. Seeing therefore we cannot know Christ unless we believe in him, and seeing we cannot believe in him unless we hear his word preached, that we may believe in him, and know him, let us willingly flock as doves unto the windows unto the house of the Lord to hear the word preached. Again, as by the word preached, so likewise by the use of the Sacraments the Lord as by means strengtheneth and increaseth our faith in us. In the Lord's Supper the bread is broken for us, given to us, we take it, and eat it, and digest it, and it is made one substance with us: the wine likewise is powered out for us, given unto us, we take it, and drink it, and it is made one with us. All which rites and actions what else are they but so many pledges and seals for the strengthening and increasing of our faith in the benefits of our salvation pu●chased by the death and passion of our Lord and Saviour Christ jesus. The bread that is broken for us in that Supper, and the wine that is powered out for us, they are so sure pledges unto us that Christ his body was broken for us, and his blood shed for us as that we ought as steadfastly to believe the one by faith, as we clearly see the other with our eyes. So likewise the bread and the wine that are given unto us by the Minister in the Supper, they are so sure pledges unto us that Christ by his Spirit giveth us his body, and his blood even then in the supper, as that we ought as steadfastly to believe the one by faith, as we clearly see the other with our eyes. So likewise the bread which with the hand of our body we take, and eat, and the wine which with the hand of our body we take and drink are so sure pledges unto us that by faith our souls do feed upon the body and blood of Christ, as that we ought as steadfastly to believe the one by faith, as we clearly see the other with our eyes. Lastly, the bread and wine which being digested are turned into our substance, and made one with us, and we with them are so sure seals unto us that by a mystical union and spiritual conjunction we are made one with Christ, and Christ with us, members of his body, flesh of his flesh, and bone of his bones, as that we ought as steadfastly to believe this by faith, as we perfectly know that by sense. Such are the helps which we have by this holy sacrament of the Lords Supper for the strengthening and increasing of our faith. Many things ye see here are fully to assure our faith that we should not doubt, but as surely as we receive the bread and wine into our bodies to become wholly ours, so withal our soul receiveth Christ together with his passion and righteousness to be wholly ours, as surely as if we had wrought them in our own persons. Yea such assurance our faith groweth unto by the use of this holy Supper, as that now we know by the powerful operation of God's holy spirit within us that God is in us indeed, and that now Christ is ours, and we Christ's, and that together with Christ we have all things, even all the benefits of our salvation. And the more that our faith is strengthened hereby, the more also is this feeling knowledge of Christ increased in us, 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 strengthened and increased by the holy use of this holy Supper, let us so often as we are called unto this holy table prepare ourselves with all holy reverence and fear to the celebration of these holy mysteries. Great is the benefit that here we do receive if we eat of this bread, and drink of this cup worthily: for than we eat spiritually the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us, we are one with Christ and Christ with us, and these things are so sensibly represented unto 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 whatsoever is his. But if we present ourselves at these holy mysteries without due preparation and examination of ourselves, we have no such benefit, but rather we are guilty of the body and blood of our Lord and Saviour. Prove therefore yourselves whether you are in the faith, whether ye feel your hearts assured by the spirit of God that the punishment of your sins is fully discharged in Christ, and that whatsoever Christ hath done pertaineth not only to others, but even to you also. If you believe these things, and know these things, though it be not without some doubts, and without some imperfections, behold by the use of this Supper your weak faith, and imperfect knowledge shall be strengthened and increased. But if as yet ye have no such faith in Christ, no such knowledge of Christ, then may ye not presume to present yourselves at this holy table. The use of this Supper is for the confirmation and strengthening of our faith, it is not for the begetting of faith in us, but that being begotten by the word, is by the word and the use of the Sacrament thus confirmed. The last thing which hence I observe is, that if we will have this experimental knowledge of Christ in our own souls by faith in Christ jesus, then must we renounce all confidence in our own merits and in our own righteousness whatsoever. For wherefore is it that men trust in their own merits, and in their own righteousness? Wherefore is it that men make reckoning to be justified and saved by the worth of their own works? Wherefore is it that men grow to a pharisaical pride and conceit of themselves, as if they had somewhat in themselves that might abide the trial? Surely it is because of the want of this feeling knowledge of Christ: They never felt in their own souls the sweetness of Christ, the comforts of Christ, the treasures of Christ. They know not by experience in their own souls that Christ is all in all unto them: they know not what Christ is made of God unto his children. They have a knowledge of Christ, but the knowledge of Christ hath not seized upon their souls; and therefore they do not know the full sweetness of Christ, and the full worth of Christ. For if they knew in their own souls that Christ were made of God unto them wisdom, and righteousness, sanctification, and redemption, they would only rejoice in Christ jesus, and have no confidence in the flesh. But therefore they rejoice in the flesh, and have confidence in their own works, and in their own righteousness, because they know not Christ. If therefore we will know Christ with a saving knowledge, and a feeling knowledge of him in ourselves, we must utterly renounce all confidence in our own merits, and all trust in our own righteousness whatsoever. What shall we say then unto them that stand upon the merit and worth of their own works, and of their own righteousness? Surely even thereby they show that howsoever they say they know Christ, yet they have not this experimental knowledge of him in their own souls: for if they had, they would know such infinite treasures of all spiritual graces to be hid in him as that they would mind nothing without him. To conclude this point therefore, let these trust in their merits, let those follow their vain delights and pleasures, let these seek after riches, let those spend their whole time in the study of human knowledge: but let us study to know Christ. If we have this feeling knowledge of him in our own souls, then come poverty, come sickness, come famine, come sword, come persecution, come affliction, come adversity, come what cross can come, our soul notwithstanding all these is at quiet rest, and in him we have comfort enough against all these. In him because we know him, we know that treasures enough; and comforts enough are hid for us whatsoever trouble or adversity we find in the world. Let us therefore study to know him, and because faith is the root of this knowledge, let us use with all religious reverence those means whereby faith is either wrought, or confirmed. And because confidence in our own merits and righteousness is an enemy to this knowledge, let us renounce all such confidence, and rejoice only in Christ jesus that we may know him etc. LECTURE LVIII. PHILIP. 3. Verse 10. And the virtue of his resurrection, and the fellowship of his afflictions etc. THat I may know him, and the virtue] That is, and that I may know the virtue of his resurrection, i that I may daily more and more feel in myself the virtue of Christ his death & resurrection, i that I may daily more & more die unto sin, and live unto righteousness by the power of the spirit which raised up Christ jesus from the dead. For by resurrection in this place I understand both Christ his death and resurrection: and by the virtue of Christ his death and resurrection, I understand not that power whereby Christ overcame death, and rose again from the dead, but that regeneration, that dying unto sin, and living unto righteousness which the Holy Ghost worketh in us by the power of Christ his death, and resurrection. The third vantage than which the Apostle reckons upon by disclaiming all righteousness by his own works, and rejoicing only in Christ jesus is, that hereby he shall know the virtue of Christ his resurrection in himself, whereby he shall daily more and more die unto sin, and live unto righteousness, which virtue 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 do judge all my own works whatsoever to be but dung, and quite renounce all confidence in my own righteousness, to the end that being justified by the righteousness of Christ through faith in him, I may know, and daily more and more feel in my se●●e by the powerful operation of the Holy Ghost the virtue of Christ his death and resurrection, whereby I may die unto sin, and live unto God in righteousness and true holiness. Thus much for the sense. Now for the observations. And that I may know the virtue.] Here first I note the Apostles great desire to know and to feel in himself by the work of the holy Ghost the virtue of Christ his death and resurrection. He reckoned this knowledge amongst the chief vantages which he had in Christ jesus, and for this vantage sake he made no reckoning at all of his own righteousness by any works that he had wrought. Such a longing and thirsting desire he had to know the virtue of Christ his death and resurrection. He knew Christ his death and resurrection, that he died, and was buried, and that he rose again the third day; but he desired to know the virtue of his death and resurrection. He knew likewise this virtue of Christ his death, that thereby he had vanquished sin, death, and the devil, and this virtue of his resurrection, that thereby he had purchased for him righteousness, life, and everlasting salvation: but he desired to know and to feel in himself the death of sin by the virtue of his death, and the life of righteousness and holiness by the virtue of his resurrection. This virtue also of Christ his death and resurrection he knew, in that he felt in himself by the power of the spirit a dying unto sin, and a living unto righteousness: but he desired to feel this virtue of his death and resurrection in himself daily more and more, that he might daily more and more die in the old man, and be quickened in the new man, that in every combat between the flesh and the spirit, the flesh might daily more and more be subdued to the spirit. Whence I observe, what a vehement and earnest desire there should be in us all to know and to feel in ourselves the virtue of Christ his death and resurrection, and in whom there is some feeling thereof, to know and to feel it in themselves daily more and more. We all of us know that Christ died for our sins, and that he rose again for the full accomplishment of our justification: we know that by the power of his death we are delivered from the first and from the second death, from the death of sin in this life, and from the death of damnation for sin after this life, and that by the power of his resurrection we have our part both in the first and in the second resurrection, in the first resurrection from sin unto righteousness, and in the second resurrection from the power of the grave unto life everlasting. We know that we are buried with Christ by baptism into his death, that like as he was raised up from the dead by the glory of the Father, so we also should walk in newness of life. We know that if we be grafted with Christ to the similitude of his death, dying unto sin by the power of his death, even so we shall be to the similitude of his resurrection, living unto God by the power of his resurrection. These things (I say) we know, at least we should know, and I wish that they were far better and more known than they are. But there is a further knowledge of the virtue of Christ his death and resurrection, which in our souls we must long and thirst after. This is the virtue of Christ his death and resurrection that we must long and thirst after, to know and to feel in ourselves the death of sin, and the life of God, to know and to feel in ourselves that the strength of sin is abated in our flesh, and that the life of God is renewed in the spirit of our mind, to know and to feel in ourselves a loathing of sin, and a love of righteousness, to know and to feel in ourselves 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 feel in ourselves that delight which sometimes we took in unrighteousness, in uncleanness, in covetousness, in pride, in cruelty, in contention, or the like sins, to be cooled, and a desire to live righteously, and soberly, and godly in this present world, to be kindled in us. For hereby we know in ourselves the virtue of Christ his death and resurrection, if we feel in ourselves this mortification of the old man, and this quickening in our inner man: when his death works the death of sin in us, when his resurrection works the life of God in us, than we know in ourselves the virtue of his death and resurrection. The sacrament hereof is the sacrament of baptism: for when we are baptised, we are baptised into the similitude of his death, that like as he died once for sin, so we should ever die unto sin, and into the similitude of his resurrection, that like as he rose from the dead, so we which were dead in sin should not henceforth serve sin, but live unto God in righteousness and true holiness. Even our baptism doth witness unto us, that so many of us as are baptised into Christ jesus, we should die unto sin, and live unto God in righteousness and true holiness. Which death unto sin, and life unto God, seeing the holy spirit of God doth work in us by the power of Christ his death and resurrection, how should we not most earnestly desire to know and to feel in ourselves the virtue of Christ his death and resurrection? But do we desire to know and to feel in ourselves the virtue of Christ his death and resurrection? Do 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 unto sin and living unto God is there amongst us? In whom is the strength of sin abated, and the life of God renewed in the spirit of his mind? Doth the Atheist leave his Atheism, and embrace godliness? Doth the covetous person leave off to set his affection on the things which are on the earth, and set his affection on the things which are above? Doth the cruel oppressor leave off to grind the faces of the poor, and begin to be merciful? Doth the usurer leave off to lend his money upon usury, and begin to lend freely? Doth the swearer leave off to swear, and begin to fear an oath? Doth the filthy whoremonger and adulterer leave off his uncleanness, and begin to live chastened? Doth the contentious person leave off to brawl and contend with his neighbour, and begin to love quietness? Doth the drunkard leave his drunkenness, and begin to live soberly? etc. Doth any profane and wicked person leave off his profaneness and wickedness, and begin to live righteously and godly in this present world? Nay so far are we from dying unto sin, and living unto God, that contrariwise we live unto sin in sin, and we are dead in respect of the life of God. If we would deny it, yet do the judgements of God testify it unto our faces. Hath not the sword been shaken against us by the hand of a cruel and merciless enemy now a long time? Hath there not been cleanness of teeth in all our cities, scarcenesss of bread in all our places, even a great dearth and famine throughout this whole land now a long time? Hath not grievous sickness and mortality, great plagues and strange diseases taken away many thousands of our people? And is not the hand of the Lord still stretched out against us? Do not dearth and famine on one hand, and sickness and mortality on another hand, still devour our people? And are not these the messengers of Gods fierce wrath against us for our sins? Yes certainly even for our sins and iniquities are all these things come upon us. And because he hath smitten us, and we are not healed, because he hath laid his punishing hand upon us, and we have not turned from the wickedness of our ways unto him, therefore his wrath is not turned away, but his hand is stretched out still. No man knoweth the virtue of Christ his death, or careth to know it, but every man walketh after the ways of his own heart, and drinketh iniquity like water. No man knoweth the virtue of Christ his resurrection, or careth to know it, but every man in stead of rising up unto holiness of life, riseth up to eat, drink, and play, and therefore doth the hand of God lie still so heavy upon us. O my brethren, at length let us follow the counsel of the Apostle, let us mortify our earthly members, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is idolatry, and let us bring forth the fruits of the spirit. Let us crucify the flesh with the affections and the lusts, and walk in the spirit: Let us put off the old man which is corrupt through the deceivable lusts, and let us put on the new man which after God is created in righteousness and true holiness. For this let us all know, that whosoever in this life dieth not this death which is unto sin, no man shall deliver his soul from the hand of the second death after this life: and whosoever hath not his part in the first resurrection, which is from sin unto righteousness, he shall have no part in the second resurrection, which is unto glory and life everlasting. And such as do know and feel in themselves the virtue of Christ his death and resurrection, them I exhort in the bowels of Christ jesus, that with the Apostle they desire and labour to know and to feel this virtue in themselves daily more and more. Stand fast against all the assaults of the devil, and quit yourselves like men: embrace holiness, and follow after righteousness. While ye live, the flesh will rebel against the spirit, but strive daily more and more to subdue the flesh unto the spirit. Consider with yourselves with all godly care what sin it is that most doth haunt you, covetousness, or licentiousness, or pride, or hatred, or swearing, or lying, or the like, and fight against that, labour daily more and more against that, seek daily more and more to crush that in the head. Again, consider with yourselves what good thing ye are too dull and slack unto, hearing of the word, or liberality to the poor, or patience in adversity, or the like, and labour daily more and more unto that, follow daily more and more after that, seek daily more and more after that. In a word, stir up every good grace of God in you, and refrain your feet from every evil path, that ye may know and feel in yourselves the virtue of Christ his death and resurrection, and do this daily more and more, that ye may feel in yourselves this virtue daily more and more. The second thing which here I note, is, from what root this knowledge of the virtue of Christ his death and resurrection issueth and springeth, and that is, from the righteousness of faith: for still we must remember that these four last vantages whereof the Apostle speaketh, do so follow the renouncing of all our own works, and the rejoicing only in Christ jesus, as that they all issue from the first vantage that we have thereby, namely from the righteousness of Christ through faith. Whence I observe, that only they that are justified by the righteousness of Christ through faith, do feel in themselves by the powerful operation of the holy Ghost the virtue of Christ his death and resurrection, whereby they die unto sin, and live unto God in righteousness and true holiness. And to this the Apostle seemeth to give witness, where he saith, that our hearts are purified by faith: Act. 15.9. for it is as if he should have said, we are purified and purged from dead works to serve the living God: but how is it? It is by faith in Christ jesus. So that the Apostles meaning is, that only they that are justified by faith in Christ jesus, are purged from dead works to serve the living God. For if this purification be by faith, then only they that have faith are thus purged. So our Saviour also saith, joh. 15.4. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in me. Whence it is most plain, that they only that are engrafted into Christ jesus by a true and lively faith in him, whereby they take hold of his righteousness, bring forth the fruits of the spirit, dying unto sin, and living unto God in newness and holiness. Why is it then that there is so little knowledge amongst us of the virtue of Christ his death and resurrection? The reason is, only the faithful children of God know it. The rest they have no root in themselves, they want that true and lively faith whence such knowledge should spring. Let this then serve to rouse us out of the dead sleep of sin, and to awake us unto righteousness. That the death and resurrection of Christ work no better upon us, that we subdue not the flesh unto the spirit, that we serve sin, and give not our members servants unto righteousness in holiness, it is a plain argument of the want of faith in us. And therefore our Saviour made it an argument against judas that he believed not, because he would betray him. joh. 6.64. But there are some of you, saith our Saviour, that believe not: For (saith the Evangelist) jesus knew from the beginning who they were that believed not, and who should betray him. Where the argument is that judas had a traitorous heart, therefore he believed not. In like manner let us make the argument against ourselves: Our hearts are set on mischief, we drink iniquity like water, we die not unto sin, but we suffer sin to reign in our mortal bodies, we live not unto God in righteousness, but we give our members servants unto unrighteousness; we feel no virtue at all of Christ his death or resurrection in ourselves, therefore we believe not. The conclusion is hard; but if it be altered, the premises must be altered. Let us cease to do evil, and learn to do well; let us die unto sin, and live unto God; let us mortify our earthly members, and be filled with the fruits of righteousness, and then shall we have a good testimony unto ourselves of our righteousness by faith. In a word, justification 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 justified by faith, then are we regenerate by the spirit, and if we be regenerate by the spirit, then are we justified by faith: And again, unless we be justified by faith we are not regenerate by the spirit, and unless we be regenerated by the spirit, we are not justified by faith. As therefore we desire to have our justification by faith sealed unto our souls, so let us desire to know and to feel in ourselves the virtue of Christ his death and resurrection, by dying unto sin, and living unto God in righteousness and true holiness. It followeth. And the fellowship of his afflictions etc.] This is the next vantage which the Apostle reckons upon by renouncing all his own works as loss and dung, and rejoicing only in Christ jesus, the knowledge in himself of Christ his afflictions, even such as he did suffer in the days of his flesh, and such as he doth daily suffer in his members. And the reason he addeth why he would know in himself the fellowship of Christ his afflictions, namely so to be made conformable unto Christ his death. It is then as if the Apostle should have said, I make no reckoning of mine own righteousness by works, but my desire is, that being justified by the righteousness of Christ through faith, in such afflictions as Christ suffered in his own person for the glory of God and the good of his Church, and such as still he suffereth in his members for his own glory, & the good of his Church. I may have fellowship and be partakers with them, because I desire to be made conformable unto Christ his death, i. like unto Christ who is dead, and through many afflictions is entered into his kingdom. What then? did the Apostle desire outward afflictions in his body? yea he counted it a great vantage to suffer afflictions such as Christ had suffered in his own person, and such as he did suffer in his members, for the glory of Christ, and the good of his Church. Hence than I observe that affliction and trouble for Christ his sake, and the good of his Church should not seem grievous unto God his children, but rather they should count it a vantage unto them to be afflicted for his sake. Thus the holy Ghost almost every where teacheth us. Mat. 5.12. Rejoice, saith our Saviour, and be glad when men revile you, and persecute you, and speak all manner of evil sayings against you for my sake falsely. And the Apostle james, jam. 1.2. Count it exceeding joy when ye fall into temptations. i afflictions and tribulations whereby ye are tempted. And the Apostle Peter, Think it not strange concerning the fiery trial, 1 Pet. 4.13 which is among you to prove you, but rejoice, inasmuch as you are partakers of Christ his sufferings etc. And lest the holy Ghost should seem without all reason to will us to rejoice in afflictions, and to count them vantage unto us, he hath set do●ne many reasons why afflictions should not daunt us, or seem grievous, but rather joyous unto us. As 1. affliction hath been always the lot of God's children. It began we see even with Abel, Gen. 4 8. whom his brother Cain slew. jacob, and joseph, the children of Israel, David, job, the Prophets, the Apostles of Christ what afflictions suffered they? Rejoice, saith our Saviour, when they persecute you: for so persecuted they the Prophets which were before you: yea such persecutions and afflictions both patriarchs, and Prophets, and Apostles, and all the holy men of God have suffered. 2. Afflictions are profitable instruments which God useth thereby to draw us to the obedience of his will. Hos. 5.15. For so saith the Lord by his Prophet, In their affliction they will seek me diligently. jer. 31.18. So saith jeremy, that before the Lord corrected and chastised him by afflictions he was a● untamed calf. Ps. 119.67 71. And David, before I was afflicted I went wrong, but now I keep thy word: And again, it is good for me that I have been afflicted, that I may learn thy statutes. 3. Afflictions are a token of God's love and favour towards us. For as the Apostle saith. Heb. 12.6. Whom the Lord loveth he chasteneth, and he scourgeth every son that he receiveth. Sometimes we wander astray out of the right way wherein we should walk, and then as a good shepherd he sends his dog after us to pinch us, and to rank us in our right order again. 4. Afflictions make w● like unto Christ, as both the Apostle showeth here, and in the Epistle to the Romans, Rom. 8.29. for as Esay had prophesied of him, so he was full of sorrows: he wanted no sorrows, but he was full of sorrows. 5. The afflictions of God's children they are Christ his afflictions: whereinsoever they suffer he suffereth ●th them. And therefore when Saul persecuted them that ●lled upon his name he called unto him from heaven, saying, 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 unto the kingdom. For it is ordained that through many afflictions ●e should enter the kingdom. No chastising, Heb. 12.11 saith the Apostle, for the present seemeth to be joyous, but grievous, but afterward 〈◊〉 bringeth the quiet fruit of righteousness unto them which are ●ereby exercised. And again Peter speaking to this purpose ●aith, Wherein ye rejoice, 1 Pet. 1.6.7.4.13. though now for a season ye are in heaviness, that the trial of your faith being made much more precious ●hen gold that perisheth, though it be tried with fire, may be found ●nto your praise, and honour, and glory, at the appearing of jesus Christ. These and many more reasons the holy Ghost commends unto us in the holy Scriptures wherefore we should rejoice in afflictions, and why we should count them a vantage unto us. Art thou then afflicted and brought low through any oppression, through any cross or trouble? There hath no tentation taken thee, but such as appertaineth to the children of God: If thou belong unto him he thus afflicteth thee that he may keep thee in obedience unto his will, that he may try thy faith and thy patience, that thou mayst know his love towards thee, that thou mayst be made like unto him, and that after thou hast suffered with him thou mayst also reign with him. Wheat by the flail is purged from the chaff, flower by the seive is purged from the bran, and gold by the fire ●s purged from the dross. If we will be good wheat for the Lord his barn, the flail must go over us, and we must be winnowed. If we will be fine flower we must be bolted and sifted: if we will be pure gold we must be purged in the fire. Only let our care be that we suffer not as evil doers, but as Christians for Christ his sake, & for the good of his Church O Lord as thou hast by the death of thy Son destroyed the death of sin, and by his. etc. LECTURE LIX. PHILIP. 3. Vers. 10.11. And the fellowship of his afflictions, and be made conformable to his death, if by any means I may attain etc. OH, but thou wilt say that thine afflictions, thy troubles, and thy sorrows are exceeding great and unsupportable. Look upon jobs afflictions in his goods, in his children, in his own person. He had 7000. sheep, and 3000. Camels, and 500 yoke of oxen, and 500 she asses: and of all these he was quickly deprived, some the Shebeans, some the Chaldeans took away violently, and some the fire of God consumed and burnt. He had also seven sons, and three daughters, and a very great family: and these all were slain at once by the fall of a house. Himself likewise was smitten with sore boils from the sole of his foot unto his crown, so that he sat down in the ashes, and took a potsherd to scrape himself withal. His wife which should have been his helper, bid him blaspheme God and die. His friends which should have comforted him increased his sorrows; so that every way he was most grievously afflicted. Compare now then thine afflictions and sorrows with his, and see what comparison there is betwixt them for greatness and grievousness. And if the Lord blessed his last days more than the first in goods, and in children, and in every 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. Again, look upon Christ, persecuted Christ, even from his birth, forced to fly even then into Egypt for fear of Herod; tempted Christ, by the Devil in the wilderness; poor Christ, not having a hou●e to put his head in; betrayed Christ, by the hands of one of his own Disciples; afflicted Christ, so that his sweat was like drops of blood, trickling down to the ground; punished Christ, so that he cried, my God, my God, why hast thou forsaken me; crucified Christ, even between two thieves. What are thine afflictions, & thy sorrows in comparison of thy Christ's? He hath seasoned all thine afflictions and thy sorrows with his, so that be they never so great thou shouldest not be troubled therewith. Oh, but they come so thick upon thee one on the neck of another that thou art not able to look up. What? come they thicker upon thee then upon jacob the Patriarch? Of whom we read, first that he fled to Laban lest his brother Esau should kill him; when he was with Laban he dealt ill with him, and changed his wages ten times; when he went from Laban, Laban pursued him, and if the Lord had not forbid him would surely have hurt him; when he had escaped Laban, than he was again in great danger by his brother Esau; when he had escaped that danger, than his daughter Dinah was ravished, and his sons Simeon and Levy slew the Shechemites, and brought him into great danger there; when he went from thence, his wife Rahel in the way died in travel; soon after Reuben his eldest son went up unto his father's bed, and lay with Bilhah his father's concubine. Can sorrows well come thicker upon a man? jobs sorrows likewise how thick came they upon him? A messenger came to job, and said, the oxen were ploughing, job. 1.14. and the asses feeding in their places etc. to vers. 20 Anon after this he was smitten with sore boils in his own person as we have heard: when he was so his wife came and spoke as we have heard; and then after her came his miserable comforters. If thy sorrows then come thick upon thee, thou seest that nothing doth befall thee but such as appertaineth to the children of God. Tarry thou therefore the Lords leisure, be strong, and he shall comfort thine heart. Oh, but thou hast waited long, and yet dost find no case. What, longer than David waited for the kingdom of Israel after that he was anointed King over Israel by Samuel? After he was anointed by Samuel, he waited in great affliction, persecution, and peril many years before he reigned over judah, and after that he waited seven years and a half before he rigned over Israel. Hast thou waited longer than Christ himself did? He was full of sorrows all his life long. Thou mayst not prescribe God a time, thou must in patience possess thy soul. Heaviness may endure for a night, but joy cometh 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 year? nay what if thy days be consumed with mourning? O in the morning when his glory shall appear thou shalt be glad and rejoice. For the present thy faith and thy patience is exercised, and for the present it is grievous, but afterwards it bringeth the quiet fruit of righteousness unto thee that art exercised thereby. Oh, but thou wilt say, what comfort can I have in the mean time seeing he afflicteth me as the wicked, and maketh no difference between me and the wicked? Oh, but thou art much deceived. He afflicteth thee, and he afflicteth the wicked, and it may be with like afflictions, but yet not in like sort. He afflicteth thee as a father, him as a judge, thee in mercy and in love, him in anger and displeasure, thee for thy correction and chastisement, him for a plague and punishment. He chastiseth thee with rods, but he woundeth him with the swords of an enemy: thou by thy corrections art kept in a childlike awe, he in a slavish fear; the effect of thine afflictions is, reformation of things past, and obedience afterwards to thy good; but the effect of his is hardness of heart, and rebellion against the highest; the end of thine is joy everlasting, the end of his is woe everlasting. Though therefore your afflictions seem to be like, yet is the whole course of them altogether unlike, in the beginning, in the manner, in the use, in the effect, and in the end. What then though thine afflictions be great? It is a token that he hath given thee great grace and strength to stand. For he will not suffer his to be tempted above that they be able, 1 Cor. 10.13. but will even give the issue with the tentation that they may be able to bear it. What though thine afflictions be many? It is that, as gold purified seven times in the fire, thou mayst be found more precious at the appearing of jesus Christ; what though thou hast waited long? It is that thy patience may have her perfect work, and that thou mayst be perfect, and entire, lacking nothing. What though there be no odds unto thine outward sense between thy sufferings and the wicked? It is that thou mayst grow out of love with that restless and wretched life, and mayst long after that life where there shall be no more death, nor sorrow, nor crying, nor pain, but life without death, joy without sorrow, rest without crying, and pleasure without pain. If this will not serve to make thee brook thine afflictions be they great, or many, or whatsoever they be, then consider these points Christianly and with a wise heart. 1. Consider what thou hast deserved if the Lord should deal with thee in weight and measure. Are thine afflictions and thy troubles proportioned to the desert of thy sins? Nay if he should dispute with thee thou couldst not answer him one thing of a thousand: if he would straightly mark thine iniquities, thou were not able to stand when he is angry. No sin that thou committest in the whole course of thy life, but the wages of it is death, even everlasting death both of body and soul without the Lords special mercy. What are then thine afflictions unto that that thou hast deserved? 2. Consider how light and momentany thine afflictions are. For what if they be for a year? what if for twenty? what if for thy whole life? when the Lord had punished his people with 70. years captivity, for a moment, saith he, Es. 54.8. in mine anger I hid my face from thee for a little season, but with everlasting love have I had compassion on thee. seventy years captivity it was but a little while, a moment in comparison of his everlasting love. Even so the afflictions that thou sufferest, if they be for seventy, if for a 100 years, what is this in comparison of eternity? Who would make account of taking very bitter potions, and very sharp physic for three or four days together, in hope of health for ever after? What then if thy potions, if thy physic, if thine afflictions be for 70. or 100 years? It is not so much as three or four days, nor so much as three or four hours, nay nothing in comparison of eternity. And therefore the Apostle very well calleth the afflictions of this life light and momentany afflictions in respect of that eternal weight of ●●ory reserved for them that stand fast unto the end. 3. 2 Cor. 4.17 Heb. 12.11 Consider what fruit in the end follows thine afflictions. They bring, saith the Apostle, the quiet fruit of righteousness unto them that are thereby exercised. And in another place he saith that they cause unto us a far most excellent, 2 Cor. 4.17. and an eternal we●● of glory. Which is not so to be understood as if by our afflictions we did merit an eternal weight of glory. Fo●● count, saith the Apostle in an other place, Rom. 8.18. that the afflictions of this present time are not worthy of the glory that shall be showed v ●o us: but his meaning is that God in mercy rewardeth the light & momentany afflictions of this life, with an eternal weight of glory, afflictions wi●h glory, light afflictions with a weight of glory, moment any afflictions with eternal glory, light and momentany afflictions with an eternal weight of glory. Let not afflictions then daunt us, but let us rather without Apostle desire to know in ourselves the fellowship of Christ his afflictions, Pro. 3.12 and let us count them a vantage unto us. For the Lord correcteth him whom he loveth, even as the father do●● the child in whom he delighteth. Heb. 12.8. And if we be without correction, whereof all are partakers, then are we bastards, and not sons. The finest cloth ye know which a man weareth next unto his skin will sometimes be nasty and slurried, and then it must be beaten, and washed, and wrung, and if yet it be not clean, then to it again, and beat it, and wash it, and wring it till it be clean, and fit to be worn next the skin: but a sackcloth, or haircloth we care not how black it be, neither do we wash or wring it. Beloved we are so near unto Christ, as that we are not next unto his skin, but we are flesh of his flesh, and bone of his bones. And therefore to purge us and to make us clean he washeth us, and he wringeth us with afflictions. Sackcloth and haircloth be it as black as it will he cares not for the whiting and cleansing of it, because it shall never come near unto his skin. He taketh no pleasure in it, and therefore he regardeth not the cleansing of it. Let us not therefore be troubled at afflictions. They are nothing proportionable to that we deserve; they are but light and momentany whatsoever they are, and in the end they cause unto us a far most excellent, and an eternal weight of glory. Let us therefore endure with patience, and let patience have h●● perfect work, that we may be perfect and entire, lacking nothing. For if we endure chastening, Heb. 12.7. job. 5.17. God offereth himself unto us as unto sons: and blessed is he whom God correcteth. It followeth. And be made conformable etc.] Or as Beza readeth it, whiles I am made conformable unto his death, i. unto Christ being dead: and so the sense is this; I judge 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 feel in myself the fellowship of Christ his afflictions, such as he suffered in his person, and doth now suffer in hi● members. Here than I note two reasons why the Apostle reckoned afflictions a vantage unto him; 1. Because in afflictions he had fellowship with Christ. 2. Because by afflictions he was made like unto Christ. Whence I gather these two observations: 1. That in afflictions we have fellowship with Christ. 2. That afflictions make us like unto Christ. For the first, that in our afflictions we have fellowship ●ith Christ it is plain, both because he suffered the like afflictions before us, and because in all our afflictions he suffereth with us. For what affliction is it that we suffer? Is it poverty, persecution, hunger; agony in soul, punishment in body? Are we reviled, slandered, mocked, tempted by the Devil? Doth the wicked band themselves against us, unjustly accuse us, unjustly condemn us, unjustly put us to death? Are they of thine household thine enemies? do they that eat bread at table with thee lift up their heels against thee, and betray thee into the hands of the wicked and ungodly? All this way our Saviour Christ hath walked before us: he hath drunk of all these cups, and hath seasoned them unto us. Neither did he only suffer these and the like afflictions before us, but as the head with the members still he suffereth these and the like afflictions with us. How many, how great, how above measure were Paul's troubles by sea, by land, of friends, of enemies, in body, in spirit? yet calleth he them all the afflictions of Christ, because in them all Christ suffered with him. Lazarus likewise in all his poverty, sickness, sores, griefs, and miseries suffered nothing wherein Christ was not partaker of his grief. And if all the pains and miseries of that patiented job were now upon any of us, we should feel nothing which Christ felt not with us. For can any member of the body suffer, and not the head suffer with it? Nay so long as this mystery is which is for ever, that Christ is the head, and we the body, 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 needs be unto all the children of God: here is a notable seasoning of all our afflictions. If we be poor, sick, persecuted, imprisoned, banished, whipped &c. in every cross that we bear the love of Christ is sealed unto us, in every suffering that we suffer Christ suffereth with us. As therefore the Apostle exhorteth, Let us rejoice in all our sufferings, 1 Pet. 4.13 inasmuch as we are partakers of Chr●●● his sufferings. 2 Cor. 4.10. For as Paul saith, If we suffer with Christ, we shall also reign with Christ, and if we bear about in our bodies the dying of the Lord jesus, the life also of jesus shall be made manifest in our mortal bodies. My 2. observation was, that afflictions do make us like unto Christ. He was consecrated the Prince of our salvation through afflictions. For taking our nature upon him he filled it with the fullness of miseries, with all sorrows of flesh, with all anguish of mind, with persecution, with death, with sin, with condemnation, Rom. 8.29. with hell: And those whom God hath foreknown he hath also predestinate to be made like unto the image of his son, like unto him in many afflictions, that at the last they may be like unto him in eternal glory. Do sorrows than come thick upon us? the more the better, because the moethe liker unto Christ, who was full of sorrows, as Esay had prophesied of him. Do we in agonies and bitterness of sorrows descend into hell? Christ hath also descended, and herein we are like unto him. If God have given unto us poverty, cold, nakedness, and much affliction, if we feel many troubles to rest upon us, if we feel that greatest trouble of an affrighted soul, and a mind oppressed, let us think with ourselves; how good is God unto us, thus to make the image of his only begotten son to shine in us, that we carrying his image in us may die with him, and also reign with him in the due time which he hath appointed. Let us look into all that ever we have, even into what thing soever pleaseth us best, ●to our goods, lands, possessions, buildings, riches, honour, ●ealth, favour, authority, friendship, wife, children, and the ●ke, in all these things we cannot behold the lively image of Christ, nor by any of these things are we made like unto Christ. Affliction and troubles, humiliations and crosses, ●hese are the things that make us like unto CHRIST, and ●he greater that our afflictions are the liker we are unto Christ. Let this then teach us with patience to bear whatsoever ●rosse do befall us. We are full of grief, but we are chastised of the Lord, because we should not be condemned with ●he world; we die with Christ, but because we should live with him; we suffer with Christ, but because we should reign with him; we weep with Christ, but because that Christ should wipe all tears from our eyes; we are afflicted on every side with Christ, but because we should be like unto him in all afflictions, and so be glorified with him in the day of glory. Let us therefore run with patience the race that is set before 〈◊〉, looking unto jesus the author and finisher of our faith, who for ●he●y that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. Let us approve ourselves in much patience, in afflictions, in necessities, in distresses, in stripes, in prisons, in tumults, in labours, and let us commit our souls unto God in well-doing, as unto a faithful Creator. Yea let us rejoice in afflictions, inasmuch as they are a vantage unto us, inasmuch as in our afflictions we have fellowship with Christ, inasmuch as afflictions make us like unto Christ. Now if the question be asked, whether, seeing afflictions are such a vantage unto us as that therein we have fellowship with Christ, and thereby we are made like unto Christ, whether I say we are to wish and desire afflictions and crosses: I answer that we are to wish them, if by that means we may attain unto the resurrection of the dead. For we are to wish, and we are to judge all things without Christ to be but dung, that we may attain unto the resurrection of the dead. If therefore by the means of affliction, or by any means we may attain unto the resurrection of the dead, we are to w●● that means whatsoever it be. We are not therefore simply to wish for afflictions and crosses, being corrections and chastisements for our sins, but if the will of God be so that w● suffer afflictions, we are to rejoice inasmuch as we are partaker of Christ his sufferings, & thereby made like unto Christ and we are to wish, if by that or any means we may attain unto the resurrection of the dead. When therefore the Apostle saith here, if by any means, this (if) implieth not any doubting in the Apostle, but an earnest desire in the Apostle to attain to the resurrection of the dead. When he addeth if by any means, he implieth that the fellowship of Christ his afflictions is not the only means whereby we attain unto the resurrection of the dead, but some without persecution at all, some not without persecution, but without effusion or their blood, and some by martyrdom attain to the resurrection of the dead. Now the Apostle signifieth, that it is all one to him, if by any means, the first, second, or third, he may attain to the resurrection of the dead. Lastly, by the resurrection of the dead, the Apostle meaneth the glorious resurrection of the Saints un to life everlasting. It is then as if the Apostle had said, I do judge all things without Christ to be but dung, that I may win Christ, that I may know Christ, and the virtue of his resurrection, and the fellowship of his afflictions, and that I may attain to the glorious resurrection of the Saints, if by any means, or desiring by any means, affliction, or any means to attain and come unto the glorious resurrection of the Saints, whereby they are raised unto glory, and life, and immortality. Now for the notes. 1. For the note of doubting which hence our adversaries would gather, we shall have occasion to speak 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 attain to the glorious resurrection of the dead by the resurrection of Christ jesus from the dead: for he was made the first fruits of them that sleep: 1 Cor. 15.20 and his resurrection is a sure pledge of our resurrection; yet do not all the Saints of God attain to the resurrection of the dead by the same means. For some have attained to the resurrection of the dead without any persecution that we read of; as that good old Simeon that took our Saviour in his arms, and praised God, and said, Luk. 2.28.29. Lord now lettest ●ou thy servant departed in peace according to thy word etc. Likewise 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 martyrdom and effusion of their blood, as jacob, David, and divers others. And others have attained to the resurrection of the ●ead, but not without martyrdom, and cruel effusion of ●heir blood, as many of the Prophets, john Baptist, Steven, ●ames, Paul, Peter, and divers others. All which were Saints ●f God, and all which died in the Lord, and all of them no doubt wished, as Paul did, to attain to the resurrection of the ●ead, if by any means they might attain to the resurrection ●f the dead. Whence I observe, 1. that the way unto the heavenly Ieru●lem is not only by violent death inflicted by the hand of ●he cruel and bloody persecutor, but that very many also are ●athered unto their fathers in peace, and so sleep in the Lord. ●or as it is a blessing given unto God's children, not only to believe in Christ, but to suffer even death for his sake, and so ●o enter into glory; so it is also a blessing given unto God's children to go to their grave in peace, and so to be received ●nto the everlasting habitationss. So it was reckoned unto Abraham for a blessing that he died in a good age, an old man, Gen. 25.8. and of great years, and was gathered to his people. So it was ●eckoned unto David for a blessing, that he died in a good age, 1 Chron 29.28. 2 Reg. 22.20. ●ull of days, riches and honour. So unto josiah, that he was put in●o his grave in peace: and generally to go to the grave in peace ●s a blessing of God upon his children. And therefore gross ●nd absurd was their error, who thinking martyrdom the only means to attain unto the resurrection of the dead, voluntarily offered themselves as it were to the knife of the butcher. Only this, if the will of the Lord be so, that by a violent death we shall glorify his name, we are patiently to sub●it ourselves unto his will: to which purpose is my second observation hence. Secondly, hence I observe that if we will attain unto 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 drink of the same cup that he hath drunk, we must not refuse to be partakers with him in his afflictions, but if by that means we may attain unto the resurrection of the dead, we must patiently endure it. For (as s●●th the Apostle) if we have had the fathers of our bodies which corrected us, Heb. 12.9. and we gave them reverence, should we not much rather be in subjection unto the father of spirits that we may live? For they verily for a few days chastened us after their own pleasure, 10. but he chasteneth us for our profit, that we may be partakers of 〈◊〉 holiness. Act. 14.22. We must through many afflictions (saith the Holy Ghost) enter into the kingdom of God. If therefore the Lord will that we come by the cross unto the crown, let us take up our cross and follow Christ. I use no other arguments to move you hereunto then we have already spoken of: they are a vantage unto us: in them all Christ suffereth with us; they make us like unto Christ, therefore let us not refuse the chastening of the Lord, whereby he offereth himself unto us as unto sons, and let us rejoice, inasmuch as we are partakers of Christ his sufferings. My last observation hence is, that the glorious resurrection unto life everlasting is the mark whereat we are always to aim in the whole course of our life. 1 Cor. 15.14.30.32.19. If the dead be not raised again, then is our preaching in vain, and your faith is also vain, saith the Apostle; and again, if the dead be not raised again, why are we in jeopardy every hour? and again, if I have fought with beasts at Ephesus after the manner of men, what advantageth it me, if the dead be not raised up? and again, if in this life only we have hope in Christ, then are we of all men the most miserable. All which albeit they be brought to prove the resurrection o● the dead, yet do they likewise show that the Apostle in his preaching, and in his suffering, and in all that he did ever respected the resurrection of the dead. And so we ought in all things evermore to aim at the resurrection of the dead. And this aught to make us both do all things cheerfully, & suffer all things willingly, knowing that there shall be a glorious resurrection of the just, and that we shall receive reward through the mercies of God in Christ jesus for whatsoever good we have done, and for whatsoever tentation we have suffered in the resurrection of the just. LECTURE LX. PHILIP. 3. Verse 12. Not as though I had already attained unto it, but one thing I do, I forget that which is behind, and endeavour myself, etc. THus we have heard how the Apostle for the confutation of those false Teachers that were crept in among the Philippians, hath instructed them by his own example in the point touching man's righteousness before God, namely that they were not to repose any confidence in their own righteousness which is by works, but to repose all their confidence in the righteousness of Christ, which is through faith: for he judged all his own works to be but loss and dung in respect of any righteousness before God, and he rejoiced only in Christ jesus, that he might win Christ, that he might know Christ, and the virtue of his resurrection, etc. and therefore the Philippians were to do so too, and we so too. Now the Apostle goeth forward, and as before by his own example he taught them what to think of man's righteousness before God, so now by his own example he teacheth them still to labour to increase in the way of godliness, and in the knowledge of Christ jesus, and of the virtue of his resurrection, etc. And he taketh occasion so to do upon that which he had said before: for he had said before, that he thought all things loss for the excellent knowledge sake of Christ jesus, and that he judged all things to be dung that he might win Christ, that he might know Christ, etc. Now hereupon happily it might be thought that he was grown to an excellent knowledge of Christ jesus, he was perfect in the knowledge of Christ jesus. Did he take such pleasure and comfort in the knowledge of Christ jesus, that for it he thought all things loss and dung? Here was perfection indeed, he was come to the races end, he needed no more. No, no, saith the Apostle; for all this I am but in the way, I have not yet attained to the perfect knowledge of Christ, I am not perfect in the knowledge of Christ, I follow and labour after it with all main and might that I have, I am entered the lists, I am in the way, and I never look behind me, but still I go forward; and albeit I be not at my races end, yet still I am looking toward the mark that is set before me, and I make towards the mark as hard as ever I can. Thus the Apostle by his own example sets an edge on them to run forward in the race that they had begun in Christ jesus, and to labour still to increase in the knowledge of Christ jesus. Which he did the rather because of those false Teachers that were amongst them, that told them that they knew Christ well enough, and that they were come to great perfection in the knowledge of Christ jesus, in that they know him to be the Messiah, to be God and man, to be the reconciliation for the sins of the whole world: and now they were to look to the observation and keeping of Moses Law, and to join it unto Christ, so to be made righteous before God. Because of these (I say) the Apostle having taught them that not any thing is to be joined unto Christ to be made righteous by it, doth now stir them up by his own example to labour continually to increase in the knowledge of Christ jesus. Thus much for the general scope and meaning of these words. Now let us 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 he thought all things loss for the excellent knowledge sake of Christ, and that he judged them to be dung that he might win Christ, that he might know Christ, etc. and hereupon it might be thought that he had already attained to the perfect knowledge of Christ, and of the virtue of his resurrection, etc. whereby he might attain to the resurrection of the dead. But no, saith the Apostle, I judge all things to be dung, that I may know Christ; not as though I had already attained to the perfect knowledge of Christ. Again, it is to be observed that he saith, not as though I had already, or, not as though I had now attained to it: whereby the Apostle signifieth, that as now his state stands, he hath not attained to the perfect knowledge of Christ. He addeth, either were now perfect, to wit, in the knowledge of Christ, and so of the virtue of his resurrection, etc. He addeth, but I follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where the word doth not simply signify to follow, but to follow as the persecutor that will not rest till he have him whom he persecuteth, or to follow as the runner that will not rest till he come to the goles end. By this than he signifieth how greedily and incessantly he pursueth after the perfect knowledge of Christ, having 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 jesus, even as I also am comprehended of Christ jesus, that is, even as Christ jesus hath caught hold on me: that is, desiring that as Christ hath perfectly caught hold of me by his gracious mercy towards me, so I may ●atch hold of the knowledge of Christ jesus perfectly by the like his gracious mercy towards me. And so I read in this place, not as it is in our Bibles, for whose sake, but even as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the phrase which the Apostle useth suffering it, and the scope of the Apostle leading unto it. It is then as if the Apostle should have said, I thank my God I know Christ, and the virtue of his resurrection, etc. and I take great comfort and pleasure in the knowledge of Christ, and I think all things but loss for this excellent knowledge sake; not as though I had now attained unto this knowledge perfectly, or were now as I am now Paul, aged, and taught by God in the ways of God, perfect in the knowledge of Christ; nay I now know him only in part, but I follow this knowledge even with eager and incessant pursuit, desiring that I may comprehend and catch hold of the knowledge of Christ jesus, even as perfectly, and in the like mercy that he hath comprehended and caught hold of me. 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 diversities o● expositions. In these words than I note these points: first, the Apostles acknowledgement of his own imperfection, in these words, not as though, etc. secondly, the Apostles eager pursuit after perfection, in these words, but I follow, etc. Now let us see what observations we may gather hence for our use and instruction. Not as though, etc.] Here you see that the Apostle acknowledgeth that as yet he had not attained to the full knowledge of Christ, to a thorow-feeling of the virtue of Christ his death and resurrection in himself, to a perfect fellowship of Christ his afflictions. He laboured to attain to the resurrection of the dead in glory, by communicating with Christ in his afflictions, by dying unto sin, and living unto God through the power of Christ his death and resurrection, by knowing Christ with a feeling knowledge of him in his own soul. But he saith that he hath not yet perfectly attained unto these things whereby he might attain unto the resurrection of the dead. And he amplifieth it by this particle Now, saying that now be had not attained unto these things, now that he had shaken off all impediments and hindrances unto perfection in these things, now that he had renounced all confidence in his own works, and in all things without Christ, now that he laboured to attain to the knowledge of Christ in his own soul, to the knowledge of the virtue of Christ his resurrection, to the knowledge of the fellowship of Christ his afflictions in himself, if by any means he might attain to the resurrection of the dead, yet not as yet he had attained to the full knowledge of Christ in himself, to a thorow-feeling of the virtue of Christ his resurrection in himself, to a perfect fellowship of Christ his afflictions. My observation hence is, that all the faithful children of God, how plentifully soever endowed with the knowledge of Christ, the hatred of sin, the love of righteousness the fellowship of Christ his afflictions, yet only know Christ in this life in part, only die unto sin, and live unto God, and are partakers of Christ his afflictions in part, not one that perfectly knoweth Christ, that perfectly feeleth the virtue of Christ his death and resurrection in himself, that is perfectly partaker of Christ his afflictions. For is it not a good reason? Paul that holy Apostle of Christ jesus, that chosen vessel of God to bear 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 jesus, that had now long borne in his body the dying of Christ jesus, that had his conversation in heaven, that had suffered more than all the rest, he (I say) knew Christ, and the virtue of his resurrection, and the fellowship of his afflictions only in part, not perfectly, therefore none of all the faithful children of God in this life either knows Christ, or dies to sin, or lives to God, or is conformed by afflictions and sufferings unto Christ his death perfectly, but only in part. Yes surely the reason holds most strongly, Paul's prerogatives being not any way inferior to any of the best and most faithful children of God. Now the reason why in this life our knowledge, our love, our faith, our death unto sin, our life unto God, our whole obedience, all our righteousness, all our holiness 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 sanctification in this life are not perfect, we are not perfectly renewed in the spirit of our minds, God giveth unto us the spirit by measure: Joh. 3 34. Rom. 12.3. for unto Christ alone hath God given the spirit without measure, but unto every one of us he hath given the spirit by measure. He is made of God unto us wisdom, and righteousness, and sanctification: in him dwelleth all the fullness of these things plentifully; and of his fullness we all receive, not fullness of his fullness, but of his fullness of the spirit and all spiritual graces we receive as it were the first fruits of the spirit and of all spiritual graces, wherewith then only we shall be filled, when mortality shall put on immortality, and when corruption shall put on incorruption. Which the Apostle also witnesseth, where he saith, 1 Cor. 13.12 that now we see through a glass darkly, but then shall we see face to face: now we know in part, but then shall we know even as we are known: no● in this life in part and imperfectly, and then only when we 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 love, even in our whole obedience. Paul himself while he lives shall have messenger of Satan to buffet him, he shall have pricks in the flesh, and he shall feel a law in his members rebelling against the law of his mind, and leading him captive unto the law of sin which is in his members. Here than first is notably confuted that imaginary perfection which some dream that the children of God may have in this life. This holy Apostle attained not unto the perfection either of the knowledge of Christ, or of obedience unto his will: what perfection then can there be in any of God's children in this life? They say that no man indeed can attain to that absolute perfection either of that knowledge, or of that righteousness which shall be in heaven, but that they may attain unto such perfection as is required in this life. As if either God might not require of us in this life such perfection as he gave unto us in our creation, or as if where such remnants of sin and ignorance are as stick fast unto us, there could be such perfection. Gal. 3.22. For I demand, hath God concluded all under sin? The Apostle Paul saith so; and john likewise saith, 1 joh. 1.8. that if we say we have no sin, we deceive ourselves, and the truth is not in us. What perfection then where there is such transgression? Again, did not God create us after his own image in righteousness and true holiness, without sin, or ignorance, or any such thing? It is clear, and cannot be denied? And what was our perfection then? Now that ignorance hath blinded us, and sin hath defiled us, have we such perfection now? Or may not God require such perfection of us now in this life? How did we lose it? Was it 〈◊〉 by our own default? And may not then God require it of v● True it is, he cannot have it of us because we have lost it. B● because we have lost it, should we not have it? Yes surely we have lost it, but we should have it, and therefore he may require it of us: we should have it, but we have lost it, therefore is the punishment due unto us for it. True it is, we are often exhorted to be perfect, but those exhortations only show unto us what perfection should be in us, not what perfection is in us. Yea the whole Law is a perfect rule not of that we do, but of that we should do, and of that which God may require of us. All our perfection is only in Christ jesus, who hath perfectly fulfilled that which we should, but could not, and for whose sake all our imperfections are covered, and not imputed unto us. He is our perfection, we are full of imperfections, and in his perfection are all our imperfections ●id and covered. Again, here is a notable comfort for all such of God's children as feel in themselves any imperfections, any wants ●f those things after which their soul longeth. The blessed Apostle had not now when he wrote these things attained to ●he perfection of the knowledge of Christ, of the virtue of his resurrection, or of the fellowship of his afflictions. Why art ●hou then troubled, and why is thy soul disquieted within he for such imperfections as thou feelest in thyself? Thou knowest not thy Christ as thy soul desireth: thou findest not ●at sweetness of his word in thyself that thou shouldest: ●ou feelest not thy flesh so subdued unto the spirit as it should ●e: thou dost not walk in that obedience unto thy God ●hat thou shouldest: thou art not so zealous in all holy duties 〈◊〉 thou shouldest be: thou dost not take such pleasure in the ●ings that belong unto thy peace as thou shouldest do. None 〈◊〉 all the children of God that come not far 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 david ●ay unto the Lord to teach him his statutes, Psal 119. to open his eyes at he may see the wondrous things of his Law, to 'stablish his ●ord in him, to incline his heart unto his testimonies, and not ●to covetousness, to quicken him in his righteousness? ●eade the 119. Psalm, where thou shalt find that that holy tophet hath even powered out his soul in many such prayers. 〈◊〉 but thou dost not only feel in thyself the want of such ●rfections as thou shouldest have, but thou feelest such imperfections as thou shouldest not have. Thou art dull, and sluggish, and heavy and, and lumpish; there is no edge in thee unto the things that belong unto thy peace. Dost thou know and feel in thyself these imperfections? This same is a piece of thy perfection, to see, and know, and acknowledge thine imperfections. Luk 18.11 12 13 The proud Pharisie he talks of nothing but his perfections: it is the poor Publican that feels his imperfections, and that not daring therefore to lift up so much as his eyes to heaven, strikes his breast, saying, O God be merciful unto me a sinner. And what is it that makes thee feel thine imperfections? It is the life of God in thee that makes thee that thou seest thy dullness, and lumpishness, and that thou canst not abide it, but grievest at it. Them that are dead in their sins thou seest to go on in the wickedness of their ways, neither are they ever touched with any remorse or feeling of their wants and imperfections. Yea David so long as he lay dead as it were in that sin which he had committed in the matter of Vriah, he never felt any remorse. But when on●● the life of God began to awake in him by the word of Nathan, than he said, I have 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 Gospel had, was the great conce●● which he had of his perfection. All these commandments, saith he, Mat. 19.20 I have observed from my youth up, what lack I yet? He could not see any imperfection in himself till Christ bade himself all that he had, and give to the poor, etc. and then he saw it, but the text saith nothing of his acknowledging it with remorse for it. To stand then upon our perfection is our greatest imperfection, and to see and acknowledge our imperfection 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 deal more dangerous. O but therefore thou art troubled because thou feelest thine imperfections more than thou wast wont. O but comfort thyself rather in those mercies that thou wast wont to find: for he that hath begun a good work in thee, Phil. 1.6. will perform it until the day of jesus Christ. He is immutable, and so is his love immutable: for whom he loveth once, he loveth unto the end. joh. 13 1. It was David's case, as himself witnesseth, where he thus saith, I ca●●ed to remembrance my song in the night, Psal. 77.6. I communed with mine own heart, and my spirit searched diligently. 7. Will the Lord a●sent himself for ever, and will he show no more favour? Is his mercy clean gone for ever? Doth h●s promise fail for ever more? 8. Hath God forgotten to be merciful? 9 hath he shut up his tender mercies in displeasure? Where the Prophet showeth how he was wont to praise the Lord in the night season for his loving mercies. But now the Lord had seemed to shut up his tender mercies in displeasure. And this he saith in the next verse was his death, even the want of the feeling of God's goodness he saith was his death: 10. yet (saith h●) I remembered the years of the right hand of the most high. Where he signifieth that he recovered himself by remembering the former times wherein God had manifested his goodness towards him. Let not then thy present want disquiet thee, but comfort thyself in the remembrance of his former goodness towards thee. Though he seem for a little to hide his face from thee, yet will he not leave nor forsake thee, but in his good time he will perfect his good work in thee. But I follow] Here I note the Apostles eager pursuit after perfection. He had not yet attained unto it, but he followed as eagerly after it, as the persecutor who will not rest till he have him whom he persecuteth; or as the runner, who will not rest till he come at his goals end. He was so desirous to grow daily more and more in the knowledge of Christ, and of the virtue of his resurrection etc., that he shook of all impediments and lets which might hinder him in that course, and laboured daily more and more in all things to grow up into him, which is the head, that is Christ. Whence I observe a necessary duty for all Christians, which is that they labour daily more and more to grow up in the knowledge of Christ, in obedience to his will, in holiness and righteousness, and in all things to aim evermore at the mark of perfection. And to this purpose are those often exhortations, Be ye perfect, as your father which is in heaven is perfect. Mat. 5.48. 2 Cor. 13.11 Jam. 1.4. My brethren, be ye perfect, be of good comfort, be of one mind etc. Let patience have her perfect work, that ye may be perfect, and entire, lacking nothing. All which and the like places show what we ought to stri●e unto, even unto the perfection of God. Christians may not stand at a stay, but they must grow forward from grace unto grace, from virtue to virtue, from strength to strength till they become perfect men in Christ jesus. 2 Pet. 3.18. Grow (saith the Apostle) in grace, and in the knowledge of our Lord and Saviour Iesu● Christ: Eph. 4.15.16. and to the Ephesians, Let us follow the truth in love, and in all things grow up into him which is the head, that is Christ, by whom all the body being coupled and knit together by every joint for the furniture thereof receiveth increase of the body unto the edifying of itself in love. Col. 1.10. And for the Colossians the Apostle prayed, that they might increase in the knowledge of God. Yea every where almost the Holy Ghost urgeth this spiritual growth in all the children of God in all spiritual graces in heavenly things. Here than first they are justly to be reproved that either care not at all to know Christ, and the virtue of his resurrection &c: or if they have a little knowledge content themselves with that, and never thirst to increase with the increasing of God. Too too many such careless and carnal Christians there be, as know not, nor care to know the things that belong unto their peace. They follow, and they eagerly follow: but what? honours, riches, pleasures, worldly commodities: they follow not with the Apostle the knowledge of Christ &c: they care not for God, neither is God in all their thoughts. Other too too careless Christians likewise there be, that thinking they have some knowledge content themselves with that, and greatly seek not after more. And therefore they come not at Church, they come not at Sermons, or now and then when they list: some of them know as much as the Preacher can tell them; and some of them know as much as will serve their turn. But they know nothing as they ought to know, unless their knowledge work in them a thirsting desire after more knowledge: for hereby shall we know that we know Christ, if we eagerly long in our souls to have this knowledge of Christ daily more and more increased in us. If then we will have this testimony unto our own souls that we have attained unto some knowledge of Christ, let us labour with the Apostle, that we may comprehend and catch hold of the knowledge of Christ jesus, as perfectly as he hath comprehended and caught hold of us, if we belong unto him. Let us labour daily more and more to grow from grace to grace, from strength to strength, from knowledge to knowledge, till we come unto the measure of the age of the fullness of Christ. Again, here is another notable comfort for such of God's children as are troubled with the consideration of their imperfections. Thou feelest thine imperfections: it is well. Dost thou long in thy soul after perfection? Desirest thou to be fulfilled with the knowledge of Gods will in all wisdom, and spiritual understanding? wouldst thou gladly grow up in grace, and in the knowledge of our Lord and Saviour Christ jesus? Doth the consideration of thine imperfections set thee unto God in prayer, unto him that he will disburden thee of thy wants, that he will show forth the light of his loving countenance unto 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 having not attained unto perfection, acknowledged it, and followed after it. Let not thine imperfections than trouble thee: None of God's children but they have their imperfections. If thou (though in great imperfection) follow toward the mark for the price of the high calling of God in Christ jesus, thou hast great cause of comfort. LECTURE LXI. PHILIP. 3. Verse 12.13. But I follow if I may comprehend that even as I am comprehended of Christ jesus. Brethren I count not myself that I have attained. NOw in that the Apostle saith, but I follow if I may comprehend, hence our adversaries take a proof of that uncomfortable doctrine o● doubting of our salvation; as also from that in the former verse, where he saith, if by a●● means etc. For (say they) if S. Paul ceased not to labour still, as though he were not sure to come unto the mark without continual endeavour, what security may we poor sinners have of salvation by only faith? And i● S. Paul followed if he might comprehend, as though he were not sure to comprehend, what security may we poor sinne● have that we shall comprehend? No indeed poor wretches, and the poorer and wretcheder for your doubting, if ye gather thus from these and the like places, ye can have little security of your salvation. S. Paul ceased not to labour and endeavour still unto the mark; doth it follow hereupon that he was not sure to come to the mark? 2 Reg. 20. When Hezechias was so sore sick, was he 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 sign to assure it: and yet he ceased not to use the means that God had ordained for the recovery of his health. Our Apostle in that dangerous voyage towards Rome, Act. 27.23.24. was he not sure that both he and all his company should be saved from the peril of the waters? Yes the Angel of God had assured him both of his own life, and of all theirs that sailed with him: yet he ceased not to use all means that they might all come safe to land. So for his salvation in the day of Christ, he knew and was sure that neither death, nor life, nor Angels, nor principalities, Rom. 8.38.39. ●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 love of God in Christ jesus: Yet he ceased not, as here we ●●e, to labour and endeavour still unto the mark, he laboured ●e●iring by any means to attain unto the resurrection of the ●ead. And so generally we say that all the faithful children ●f God are & may be by faith in jesus Christ sure of their salvation: Yet we say that they are to labour to attain to the knowledge of Christ, & of the virtue of his resurrection etc., whereby ●hey may attain unto the resurrection of the dead. For we ●oe not reach or promise security of salvation by only faith, ●ut unto those that labour in their calling, and are fruitful in ●ood works. Which may serve to acquit us of that careless security, and presumptuous certainty which they say we teach ●en. We know that as God hath ordained the end, so he hath ordained the means unto the end. And therefore we teach, ●oth that the children of God may and are to ground the certainty of their salvation upon the sweet promises of God in Christ jesus, wherein there can be no vain presumption; and ●hat they are to labour and endeavour by walking in such good works as God in Christ jesus hath ordained them unto, to ●aue a sure testimony unto themselves of their salvation, which must needs banish careless security. O but they could ●e as sure of their salvation, as we think ourselves, if it were specially revealed unto them by God, as Ezechias his health ●nto him, and Paul's safety unto him. I demand then, have ●hey no assurance from God of their salvation? No marvel ●hen that they doubt of their salvation. But we are sure of ●ur salvation, Rom. 8.16.17. because the spirit of God doth witness unto our spi●●● that we are the sons of God; and if sons, than also heirs, ●uen the heirs of God, and heirs annexed with Christ. So that we have two witnesses to assure us of our salvation, God's spirit, & our own 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 unto the mark. This (if) argues a doubting. Not so, but some difficulty in the thing which he earnestly wisheth, as also it often signifieth. I magnify (saith the Apostle) mine office, Ro. 11.13.14 to try it by any means I might procure the● of my flesh to follow them, and might save some of them. Doth th● Apostle doubt of saving some of the jew, by his ministery because he saith, if I might save some of them? No, but thereby he signifieth his earnest desire to do it, and the difficulty of doing it. Act. 8.22. Again, Pray God (saith Peter unto Simon Mag●●) that if it be possible the thoughts of thy heart may be forgiven thee. Doth the Apostle doubt of God's mercies to him if he could repent, because he saith, if it be possible etc. No, but thereby he gives him to understand of the difficulty of obtaining pardon for that sin, that so he might see the wickedness of his sin. So the Apostle here saith, that he laboureth if by 〈◊〉 means he may attain etc., and that he followeth if he may comprehend, not that he doubteth of attaining to the glorious resurrection of the dead, or of comprehending; but thereby he signifieth his earnest desire to attain unto it, and withal the difficulty of attaining unto it. 2 Tim. 2.5. For as the Apostle saith 〈◊〉 where, No man is crowned except he strive lawfully, i except he do and endure whatsoever is to be done and suffered until he come to his races end. He must devour all difficulties that will have the crown in that day. And these difficulties increased the Apostle his desire, so that he laboured if he might attain, and followed if he might comprehend. Th●● then ye see that this place maketh nothing for that uncomfortable doubting of our salvation which they labour to persuade. Nay, to speak in one word unto the whole point, the whole stream of the scriptures maketh against this doubting, & for the certainty of our salvation. job 19.25.26.27. I am sure (saith job) th● my redeemer liveth, & he shall stand he last on the earth; & though after my skin worms destroy this body, yet shall I see God in my flesh; whom I myself shall see, and mine eyes shall behold, and non● other for me. 2 Tim. 4.8. So Paul, Henceforth (saith he) is laid up for me● the crown of righteousness, which the Lord shall give me at th●● day, and not to me only, but unto all them also that love his appearing. What? To him only? Nay (saith he) but to all them also that love his appearing. Mark then the ground whereupon he builds the certainty of salvation: even upon that ground which is common to him with all the faithful, the ●●ue of God in Christ jesus. So that by the power of the same ●●rit, and upon the same ground that job, and Paul assured themselves of their salvation, may all the faithful children of ●od assure themselves of their salvation. Again, doth not ●e holy Ghost define Faith to be the ground of things which are ●●ped for, the evidence of things that are not seen, a full assurance, 〈◊〉 assurance without wavering, the anchor of the soul both sure ●●d steadfast? It is clear. And is it not as clear that we may certainly know that we have faith? Rhem. in 2 Cor. 13.5. The Rhemists themselves 〈◊〉 knowledge it upon that place of the Apostle, Prove your ●●●ues whether ye are in the faith. And may we not then as●●e ourselves of our salvation? Verily, verily, Joh. 5.24. saith our Saui●●r Christ, he that heareth my word, and believeth in him that 〈◊〉 me hath everlasting life, and shall not come into condemnation, 〈◊〉 hath passed from death unto life. Where everlasting salvation is assured unto him that believeth, as surely as if he were ●eady in full possession of it. Yea everlasting salvation is usured unto him that loveth the brethren, as surely as if he ●ere already in full possession of it, as S. john witnesseth, 1 joh. 3.14. where 〈◊〉 saith, we know that we are translated from death unto life, because we love the brethren. Infinite almost are the places which plainly show that we may and aught to assure ourselves of ●●r salvation. I grant that even the best of God's children oftentimes do ●●gger, and waver, and doubt, and have divers spices and sparkles of infidelity, and distrust arising in their hearts. For 〈◊〉 long as we live both our knowledge, and our love, and ●●r faith, and our hope, and the best graces that we have are only in part, and unperfect: our knowledge not without ●●me mixture of ignorance, our love not without some mixture of hatred, our faith not without some mixture of infidelity, our hope not without some mixture of distrust. But this 〈◊〉 it that we teach, that the children of God may and aught 〈◊〉 assure themselves of their salvation. Indeed if we look ●pon ourselves, our own works, and our own worthiness, ●e may justly doubt of our salvation, having in ourselves deserved everlasting damnation: But the ground and foundation of the certainty of our hope is the sure promise of Go● in Christ jesus, who hath promised in his word eternal l●●● to all them that believe in his name. We look not on o●● selves, but we look on him that hath promised, even as Abraham did whose faith we are to follow: of whom it is said, th●● he neither did consider his own body which was now dead, Rom. 4.19. being 〈◊〉 most an hundredth years old, neither the deadness of Sarahs' 〈◊〉, neither did he doubt of the promise through unbelief (w●●●● note by the way how doubting is termed unbelief, 20. ) but 〈◊〉 strengthened in the faith, and gave glory to God, being fu●y assured that he which had promised, 21. was also able to do it. He then being faithful which hath promised salvation to all them that believe in his name, we may and aught to be sure of our salvation. To conclude therefore this point, beware lest at any time 〈◊〉 be deceived by such as out of this, or the like places of scripture would persuade you that ye ought to doubt of your salvation. Neither this, nor any other place makes for it, but the whole course of Scripture makes against it. Let us without Apostle labour if by any means we may attain etc. and let 〈◊〉 follow if we may comprehend, not doubting of it, but running through all difficulties even with all eagerness. Let us 〈◊〉 lawfully, and as we ought to do that we may be crowned: and let us keep fast the profession of our hope without wa●ering, because he is faithful that hath promised. Now in that he addeth, if I may comprehend even as I 〈◊〉 comprehended of Christ jesus, the Apostle signifieth his earn●●● desire to come unto the perfect knowledge of Christ jesus, that he may know fully even all the riches of wisdom, and knowledge, and righteousness, and salvation that are hid●●● him. For he saith that he followeth and earnestly laboure●● 〈◊〉 comprehend the knowledge of Christ jesus, even as he 〈◊〉 comprehended and known of Christ jesus, which is mo●● perfectly. Psal. 139.1.2.3.12.14.15. For he knoweth his downe-sitting, and uprising, he understands his thoughts a far of: he is about his path, and a●●● his bed, and spieth out all his ways; there is not a word a 〈◊〉 tongue but he knows it wholly: he hath possessed his reins, & c●●●red him in his mother's womb: his eyes did see him when he wa● 〈◊〉 without form, and in his book were all his members written 〈◊〉 day by day were fashioned when as yet there was none of them. ●he climb up into heaven, if he lie down in hell, if he take ●e wings of the morning, and remain in the uttermost parts 〈◊〉 the sea, if he say the darkness shall hide him, still he know●●h him altogether. Yea he sanctifieth him throughout, in spirit, ●●d soul, and body, and so likewise knows him throughout, ●●en most perfectly. And even such a perfect knowledge ●ould he have of Christ jesus, that he might be able to comprehend with all Saints what is the breadth, and length, and depth, 〈◊〉 height of him, and that he might know the love of Christ which amasseth knowledge, that so he might be filled with all fullness of ●od. Whence all Christians are lessoned, to labour and strive 〈◊〉 the whole course of their life unto perfection, unto perfection in the knowledge of Christ, unto perfection in obedience unto Christ, unto the perfection of mortification in ●heir earthly members by the virtue of Christ his death, ●nd unto the perfection of holiness and righteousness by ●he virtue of Christ his resurrection. True it is that we cannot attain unto perfection in any of these things, in ●he knowledge of Christ, or in obedience unto his will, ●r in dying unto sin, or in living unto God. The Apostle ●ould not; and how then should we, being compassed with no fewer infirmities than he was, and being strengthened with no more powerful assistance of the spirit than he was? But yet we are to labour that our understandings may be perfectly instructed in all wisdom and spiritual ●nderstanding, that our wills may be perfectly conformed unto God's will, that our affections and the lusts of our flesh may be perfectly subdued unto the spirit, and that we may be perfectly renewed in the spirit of our minds. So we are exhorted when it is said, Mat. 5.48. Be ye perfect as your Father which is in heaven is perfect: and again, when it is said, Be ye holy, for I am holy; 1 Pet. 1.15. be ye holy even in all manner of conversation. And to the same purpose it is said, That every man that hath hope in JESUS CHRIST purgeth himself, even as he is pure. 1 joh. 3.3. In all which places the Holy Ghost doth not show unto us what perfection, or holiness, or purity is in us, even the best of us, but that we should labour and strive unto this that we may 〈◊〉 perfect as God is perfect, holy as God is holy, pure as God i● pure. The reason is, because God hath chosen us in Chr●●● jesus that we should be holy and without blame before him i● lo●●▪ We must not therefore stand at a stay, Eph. 1.4. or think it enough that we are before many of our brethren in knowledge, 〈◊〉 righteousness, or holiness, but as it is said of Christ jesus 〈◊〉 he increased in wisdom, and stature, and in favour with God 〈◊〉 men; so we must increase and grow daily from knowledge 〈◊〉 knowledge, from strength unto strength, from grace unto gr●●● until we become perfect men in Christ jesus. But is it not with us as it was with the stiffnecked jews? Moses and the Prophets ceased not to teach them out of the law what they should do, but they would not hearken 〈◊〉 obey: now the Ministers of Christ jesus, and dispensers of holy mysteries teach us out of the Law, and Prophets, out of the holy word of life what we should do; but who do●● hear or obey? If we should seek one by one to find the count, should we find one man of a thousand that followe●● after perfection in the knowledge of Christ, and obedience to his will, or that hungereth in his soul to grow from grace to grace till he be fulfilled with knowledge of his will is all wisdom, and spiritual understanding? We grow indeed, and we grow to perfection: but thus, we grow from bad to worse, and we come to perfection in sin and wickedness Men never more skilful to deceive, to oppress, to cirumvent one another, and under the hypocritical show of holiness to practise all kind of wickedness. He that was unjust is unjust still, and he that was filthy is filthy still: he that stole stealeth more, he that gave his money upon usury giveth more: Yea he that went up with us unto the house of God he will go up no more, he that feared an oath will now swear lustily, and he that seemed to make some conscience of his ways is now quite turned out of the way. So that our growing is from bad to worse, and which is worse, from better to worse. Insomuch that the Lord may seem to have dealt with us as he dealt with those of whom the Apostle writeth to the Romans, Rom. 1.28. as we have not regarded to know God, so he hath delivered us up unto a reprobate mind. We have despised the riches 〈◊〉 his bountifulness, and patience, and long suffering, not ●●●ng that the bountifulness of God leadeth us to repentance, Rom. 2.4. ●●d therefore he hath given us up to the hardness of our heart, that ●●erour heart which cannot repent we might heap unto ourselves ●ath against the day of wrath, 5. and of the declaration of the just ●dgement of God. Or if there be any of us that go not thus ●●ckward as we have said, yet how many of us is there that go●●h forward, and increaseth with the increasing of God? It ●●y be that some of us think we have some knowledge of Christ, that we walk in some obedience unto his will, that ●e are not unjust, adulterers, swearers, extortioners as others, ●●d that we are before many of our brethren for many good ●●aces. But do we not even sit us down, and content ourselves with that we have, and never seek for more? Or if we ●●ke with the young man in the Gospel, what lack I yet, Mat. 19.20 is it ●ot as he did, thinking that all is well, we need no more? Why ●●se is it that we will not come unto the house of God to hear ●is word? The cry is incessantly taken up, Ho, Esa. 55.1. every one that ●●rsteth, come ye to the waters, and ye that have no silver, come, ●●y, and eat. But we will not hear the voice of the charmer charm 〈◊〉 never so wisely. We know Christ well enough, or else we ●ould be sorry. Again, why else is it that we come no faster ●●rward in the practice of denying ungodliness and worldly ●●sts, and living soberly, and righteously, and godly in this present world? We hear the retreat from sin and wickedness, and the alarm unto holiness and righteousness often ●●unding in our ears: but we think they are things that do ●ot concern us, we post over such things to such and such ●●en, we would willingly mend if we knew any thing amiss, ●nd in the mean time we wish that we may keep ourselves as ●e are. Thus if we do not go backward, yet we do not ●oe forward. But let us know that not to increase in the knowledge of Christ is to decrease, and not to go forward in the ●way of godliness is to go backward. Yea whatsoever con●eit we have of our knowledge, and of our obedience, we are ●●rre from either if we do not desire and long in our very ●oules to increase and grow forward in either. If we know Christ, our hearts will be inflamed daily more and more 〈◊〉 increase in the knowledge of Christ, and if we have begun truly to obey Christ, we will go forward and make an end 〈◊〉 our salvation with fear and trembling. For hereby we know that we know Christ, and walk in his fear, if we feel in ourselves a longing desire to grow in grace, and in the knowledge of our Lord and Saviour Christ jesus. So many of us therefore as desire to have this testimon●●● unto our own souls that we know Christ in some measure, and that we are truly partakers of the grace of Christ, let 〈◊〉 follow after perfection, and let us grow from grace to gr●●● and from knowledge to knowledge till we come unto the measure of the age of the fullness of Christ. Let us neither quench the spirit to go backward, nor be weary of well doing to stand at a stay, but let us labour to increase in every good grace of God with the increasing of God. As we grow 〈◊〉 years so let us labour to grow in grace, and as we grow in other knowledge so let us strive to grow in the knowledge of Christ jesus. If we follow after perfection, though it be in great imperfection, it is the work of God, and accepted with God. And if the consideration of our Imperfections set 〈◊〉 unto God by earnest prayer unto him that he will perfectly praise in our weakness, and increase the graces of his holy spirit in us, it is a sure token unto us of our spiritual growth in Christ jesus. Whatsoever therefore our imperfection be 〈◊〉 not that trouble us. If we have not already attained unto it, or be already perfect, let us with our Apostle follow if we may comprehend it, even as we are comprehended of Christ jesus: and as the Apostle Peter in the end of his latter Epistle exhorteth them unto whom he wrote, 2 Pet. 3.18. Let us growing in grace and in the knowledge of our Lord and Saviour Christ jesus. It followeth. 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 continual allegory taken from the ●●ner of them that run in a race, but consisting of the same members, to wit, an acknowledgement of his own imperfection 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 loving 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 myself that I have attained to it. In that he calleth them brethren, I note the Apostles kind dealing with the Philippians to win them from that error ●herewith they were somewhat entangled, though not bewitched and seduced by the false Teachers. Whence I observe a necessary duty of a good Minister, which is to win them that are falling into any error from their error by the spirit of meekness. Brethren, saith the Apostle, Gal. 6.1. if any man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness. The same course is to be taken with them that are falling into any error. They are not to be soothed up or flattered in their error, but they are to be reclaimed with all kindness and mildness. As therefore is the man and his fault, so is he to be dealt withal. Pro. 17.10.26.3. A reproof entereth more ●nto him that hath understanding, than an hundredth stripes into a fool. God's children therefore are gently to be dealt withal, but a rod belongeth to the fools back. Some wounds must have wine, some oil, some wine and oil powered into them. And therefore the Apostle had learned sometime to come with a rod, and sometimes in the spirit of meekness, sometimes beseeching by the tender mercies of God, and sometimes delivering unto Satan, sometimes with beloved Brethren, and sometimes with foolish Galatians. Let not therefore this ●or the like places deceive any to think that God is only in the soft and still voice of brethren; but let every Minister of Christ learn when to reprove sharply, and when to deal more mildly, and as he seethe it expedient so let him come with a rod, or in the spirit of meekness. But I have had occasion heretofore, and shall have hereafter to speak of this point. Again that he saith, I count not myself &c. I note the Apostles most wise taxing of the Philippians as having suffered themselves somewhat to be persuaded that they had already attained to the perfect knowledge of Christ, and were now to join unto it the works of the law. For he doth not say unto them, they among you that count themselves that they have attained to perfection in the knowledge of Christ they are shamefully deceived; But, saith he, I your Apostle, by wh●● ye were brought to the knowledge and obedience of Christ, I count not myself to have attained to the perfect knowledge of Christ; so gently admonishing them that they that count themselves perfect take heed that they do not deceive themselves: whence I observe the wisdom that is required in noting of faults, which is, that faults are not always to be noted plainly by their names, but sometimes they are only wisely to be insinuated. When the scholar hath a good opinion of himself, and thinks that he knows all things, the Master doth not always repress his arrogancy by telling him that he doth not know many things whereof he vainly boasteth, but sometimes he saith unto him, well I count not myself that I have attained to the knowledge of all things, and so by his own example bringeth his scholar to a more modest conce●● of himself. Even so the Minister of Christ jesus labouring to repress such faults as do arise is not always plainly to direct his speech unto them that offend, and barely to note their faults, but sometimes he is only to propose himself as a pattern whereby they may reform themselves. And herein is great wisdom in the minister required, to know when plainly to note, and when only to insinuate such faults as are to be reform. And this wisdom 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 mildness. And how much this wisdom is wanting might easily be showed, if I might in this place as fitly speak of it as there is just and great occasion to speak of it. But because it doth not much concern you unto wh●● my speech is wholly directed I pass it over, and proceed unto the next point. LECTURE LXII. PHILIP. 3. Vers. 13.14. Brethren, I count not myself that I have attained to it; but one thing I do, I forget that which is behind etc. NOw to omit other notes which hence happily might be made, ye see that this of our Apostle 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 perfection in the knowledge of Christ, and of the virtue of his resurrection etc. whereby he might attain to the glorious resurrection of the dead. But why doth the Apostle again ●ome unto the same point, why doth he again in culcate his imperfection in the knowledge of Christ, and of the virtue ●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 acknowledge their want of perfection in the knowledge of Christ. So the faithful people of God to beat out all trust ●n themselves, and to show how much they thought it did concern them so to do, cry and say, not unto us, and again, Psal. 115.1 not ●nto us o Lord, but unto thy name give the praise. So the Prophet to beat out that stupidity and blockish carelessness which ●en have of the goodness and wonderful works of the Lord, and to let them see how much it behoveth them to observe the loving kindness of the Lord, saith, Psal. 107. O that men would ●raise the Lord for his goodness, and declare the wonders that he ●ath for the children of men; And again, O that men would praise ●he Lord etc. and so four several times in that Psalm. Hence than I observe, that the children of God are at no ●and to entertain any conceit of any perfection in themselves ●ither in the knowledge of Christ, or in obedience unto his will, but by all means to cast down every such imagination, and meekly to acknowledge their imperfection. 1 Cor. 8. 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 eat of things sacrificed unto Idols. They, they knew Christ well enough: they knew that there was but one God, and that an Idol was nothing: they knew that they had a christian liberty in things indifferent, and therefore they would use it at all times, and in all places. And it was the fault of the Pharises, often reproved in them by our Saviour, that they had such an opinion of their own holiness and righteousness that they despised other, as appeareth by that parable of the Pharisie, and the Publican. And it is a fault plainly condemned by our Saviour where he saith, Luc. 18.9. that he came not to call the righteous but the sinners to repentance. Where he calleth them righteous that trusted in themselves that they were righteous; Mat. 9.13. them he came not to call: they were whole, they needed not the Physician; they were perfect, they needed none to supply their want. Esa. 5.21. And a woe is pronounced unto them that are wise in their own eyes, and prudent in their own sight; i. That please themselves in their own wisdom, and in their own knowledge, as if they had all knowledge and all understanding. It is not then for the children of God to flatter themselves with any conceit of any perfection in themselves either in knowledge, or in holiness and righteousness, or any such thing. For besides that all such conceit is so condemned as we have showed, see the inconveniences which follows 〈◊〉 which makes it to be condemned. For 1. whom it possesseth it makes them to presume of that which they have above that is meet, so that in confidence thereof they do many things which they should not. Which appeareth both by the example of the Corinthians of whom we spoke even now, whom the conceit of their knowledge so puffed up that thereupon they presumed to be present at idolatrous sacrifices, and to eat of things sacrificed unto idols: and it is likewise apparent by the example of all these Heretics which at all times have 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 themselves unto the judgement of the Church, but broached such untruths as seemed unto them to be truths. 2. It makes them that they seek not ●hat which they should have, and that they disdain to be taught, as appeareth plainly by the pharisees. For they because of that opinion which they had of their own righteousness never sought the righteousness of Christ; and they disdained to be taught either of Christ, or of any others. Insomuch that when he that was borne blind showed plainly by the miracle which Christ had wrought on him that he was God, they said unto him, thou art altogether borne in sins, Joh. 9.34. and dost thou teach us? And hereupon it is I take it that Solomon saith of such men: Seest thou a man wise in his own conceit? Pro. 26.12. ●here is more hope of a fool then of him. More hope of a fool ●hen of him? Why? because the fool will rather be won to hearken unto instruction, and to receive understanding then will he. And therefore we see that when many of the common people came unto Christ, and believed in him, joh. 7.31.48.49. none of the chief Rulers, or of the Pharises believed in him: doth any of the Rulers, or of the Pharises believe in him? but this people which know not the Law are cursed. I doubt not but that many more inconveniences do follow this conceit of perfection in knowledge, or righteousness, or any such thing. But by this which hath been spoken it may appear how unmeet it is for the children of God to grow to any such conceit or opinion of themselves. This may teach us to cast down every imagination of any such conceited perfection, and meekly to acknowledge our wants and imperfections. For this is it that is pleasing and acceptable unto God, as it is written, 1 Pet. 5.5. God resisteth the proud and highly conceited, and giveth grace to the humble, that are mean and weak in their own eyes: And this is it which makes the way unto perfection both in knowledge, and in righteousness, as it is written, I said, I will confess my sins unto the Lord, Psal. 32.6. and so thou forgavest the wickedness of my sin: Lo, how the acknowledgement of our unrighteousness brings on the cloak of righteousness: and so the begging of wisdom and knowledge in a feeling of the want of these things, is that which doth obtain wisdom and knowledge, jam. 1.5. as it is written, If any man lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no men, and it shall be given him. Which albeit it be first and principally meant of wisdom to endure patiently afflictions, yet may it well be understood of all wisdom and knowledge generally, the want whereof who so feeleth, and asketh it, he receiveth it: for who is he that receiveth knowledge, and righteousness, and every good thing? He that asketh; Matt. 7.7. for so it is written, Ask, and it shall be given you: for whosoever asketh receiveth. First ask, and then receiving: first we must become beggars, and then God giveth. Now who is he that asketh and beggeth, but he that feeleth his wants and imperfections? The whole (as we noted before) never seeks the Physician; and he that thinks he hath enough of any thing, doth never ask after more. It is the acknowledgement of our wants and imperfections that makes us run to the Lord, and ask, and beg of him that we want, and ask we receive, acknowledging our wants he supplies our wants, and so by opening our imperfections a way is made for us unto perfection. I wish we had all of us learned to cast down every imagination of conceited perfection in the knowledge of Christ, and to acknowledge in the spirit of meekness that we have not yet attained unto such perfection, but that we might well in some things submit our judgements unto others. Amongst the Prophets and Preachers of the word this were to be wished, that in the practice of this lesson we would be precedents unto others, that we would beat down every high conceit of knowledge in ourselves, that we would submit ourselves, and that we speak unto the judgement of the Prophets, that we would not easily and hastily broach abroad every thing that we seem unto ourselves to know, that we would not presume to understand above that is meet to understand, that we would not by our knowledge destroy the faith, or wound the weak conscience of any, and that we would not set on sale as it were our knowledge unto the vain curiosity of an● itching humour whatsoever. Pity it were that we should wed ourselves in liking of any opinion whereof it may ●ustly be doubted whether it be sound, that we should count 〈◊〉 a disparagement unto us to yield in any thing that we have ●●ken a liking unto, that we should strive by our skill and knowledge to defend every thing that we have said, because ●ee have said it, and think ourselves able to defend it. If any ●ans knowledge thus puff him up, he knoweth nothing yet ●s he ought to know: but, as it is written, Rom. 1.22. they that profess themselves thus to be wise, they become fools. Yea it were to ●e wished that generally we would suppress this great conceit ●●at we have of our knowledge of Christ: for what do we ●ay? Knowledge, knowledge, never more knowledge of Christ: we know enough; men never knew more, and never ●ued worse. But see how we deceive ourselves. Did men ●euer live worse? This is an argument that men never knew ●sse: for he that saith I know him, 1 joh. 2.4. and keepeth not his commandments, is a liar, and the truth is not in him. To know Christ is ●ot to be able to talk of Christ, and to have this contemplative and knowing knowledge, whereby we are able to discourse what the Scriptures do witness of him: but to know ●im is to have such a feeling and sweet experience of him, and ●is mercies unto us in our own souls, as that it both works 〈◊〉 us all godly comfort, and stirs us up unto all holy obedience. See then, ye that say, never more knowledge, but ne●er worse living. There hath been (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 obedience argues our want of knowledge. We have not yet attained to perfection in either, but we had need to mend both. ●nd if we will grow in obedience, let us cast away all imagination of knowledge enough, and let us grow daily more and ●ore in the knowledge of our Lord and Saviour jesus Christ ●n a word, conceit of perfection in the knowledge of Christ ●akes us presume too much of that we have, and makes that ●ee seek not that we should have: therefore let us cast down ●uery imagination of any such conceited perfection, and let ●s meekly acknowledge our wants and imperfections. And ●et this suffice to be spoken touching this first member, wherein the Apostle repeateth his acknowledgement of h●● want of perfection in the knowledge of Christ, and of the virtue of his resurrection. But one thing I do, etc.] In these words the Apostle repeateth the signification of his incessant and earnest following after that perfection which before he said he had not yet attained unto; which was the latter member of the former verse. The manner of speech which here he useth is borrowed from the qualities of them that run in a race. And he remembreth three especial qualities of runners, whereby he maketh proof of his incessant and earnest following after the perfection of the knowledge of Christ. The first is, that they never look back to mark how much ground they have already run: the second is, that they still keep their eyes upon the mark that is before them, and still run towards it: the third is, that they still remember for what prize they run, and therefore so run that they may obtain the prize. In all which qualities the Apostle professeth that he matched the best runners in his Christian race: for as runners never look behind them, so he saith that he did not only never look back at the things behind him, but he quite forgot all th●● was past, so far was he from thinking of any merit for aught that he had done, were it never so good. Again, as runs have always their eye upon the mark before them, and still run towards it, so he saith that he did endeavour himself unto that which was before, still labouring as if he would every foot stretch out his arms to catch hold of the mark, and that he still followed toward the mark, never intermitting his course, but if he fell, up again, and to it. Lastly, as runners make haste unto the mark for the prize that they may obtain, so he saith that he ceased not running towards the mark for the prize of immortality with Christ in the heavens by God which had called him in Christ jesus. So that yea se● the Apostle here signifieth his most eager pursuit without intermission after perfection in the knowledge of Christ, which only he should have in the heavens, when after his race in th●● life ended he should reign with him for ever and ever. No● let us see what we may hence observe for our instruction 〈◊〉 our Christian race unto perfection, and immortality in the heavens. And first it is not unworthy the noting, that the Apostle ●assing from the one member unto the other, saith, But one ●●ing I do: whereby he implieth thus much, that having not ●ee attained unto perfection, he thought it a very necessary ●hing for him to follow after it with all diligence, and without ●ll intermission. One thing I do, and that one thing I count necessary. What is that? I forget that which is behind, & c. ●o know Christ perfectly that is my labour, and the prize for ●hich I run. Whence I observe that there is one thing necessary for all Christians, which is, that acknowledging our ●●ant of perfection in the knowledge of Christ, we still run ●orward from perfection to perfection, till we become perfect ●h●n in Christ jesus. For this we must know, that our whole ●ife is a way and race wherein we must walk and run from imperfection towards perfection, and that in the whole race ●f our life it is not for us to look back, or to stand still, but one thing is necessary, even that we still run towards perfection, which is the mark set only at our races end. The necessity of this one thing our Saviour showed, when he said vn●o Martha, Martha, Martha, Luk. 10.41.42.39. thou art careful and troubled about many things: but one thing is needful; Mary hath chosen the better part. Why? What had Mary chosen? She troubled not herself with other matters, but she sat her down at jesus feet, and heard his preaching. Marry sat down, and Martha ran up and down, being cumbered about much serving: but yet Mary ran in the Christian race when she sat her down at jesus feet, and heard his preaching. She followed after the knowledge of Christ, and of that our Saviour said, that one thing was needful. But how needful this one thing is, not many of us consider. Many Martha's, but not many Maries. Many of us are troubled about many things: we have many irons in the fire, much business to occupy our heads withal, many guests to look unto, a great family to care for, indeed so much we have to do, that if jesus be preaching in his Minister, we cannot come to hear him. Not many of us that with Mary will leave all our other business if jesus be preaching in his Minister, and come and hear him For to note this by the way, ye may not imagine that Mary was any idle housewife, or that she sequestered herself wholly from all things of the world, and gave herself only to reading, and hearing of the word preached; but this was her commendation, that when jesus came unto their house, and being come began to preach, she would not lose the opportunity, but straightway left all her other business, and sat her down at jesus feet, and heard his preaching. And this was the one thing that was needful, that when he was preaching, she should come and hear him, Other things she might do at other times, but now she was to do this. But not many of us consider this: for when jesus comes into our houses almost in his Ministers preaching, so that if we will but come out of our doors to hear him, we may sit down at his feet, and hear his preaching, yet we cannot attend it; either we have no leisure, or else we have no list. Some of us look back unto the things of the world, others of us stand, and love to stand in the market all the day idle, others of us think that we have run well, and that we may now well breath, at least a while; but the smallest some of us run still forward, and grow from grace to grace. Well, let us at length with our Apostle count ourselves that we have not attained to that we should, and this one thing which is needful let us do, let us forget that which is behind. I forget, etc.] Here I note the Apostles running in his Christian race after that one thing which was needful, whereunto he had not yet attained, and therein the manner how be did run in his Christian race. Like a good runner he ran and never looked behind him, nay he forgot that which was behind, he never minded or thought of any thing that was behind him, of any thing that he had done. Yea indeed, forgot he all both the good and the bad things which he had done? Psal. 51.3. Gal. 1.13. David did not so: for he said that his sin was ever before him; yea and himself often speaks of his persecution of the Church. True indeed, and good it is that we should not forget our sins against our God: for the remembrance of our sins is both good to humble us, and to represent unto us Gods mercies towards us. It was not then the sins ●hich he had done which he forgot, but he forgot even all the ●od things that he had done, lest by taking too great pleasure in the remembrance of them, he should not follow so ●●rd towards the mark as he ought. Yea but if he forgot all ●e good things that he had done, how doth he so often remember them in divers his epistles? I have, saith he, Rom 15.17 whereof may rejoice in Christ jesus in those things which pertain to God. ●nd then he speaks of the obedience of the Gentiles by his ministry, and of his diligence in preaching where Christ had ●ot been named, etc. And again: 1 Cor. 15.10. His grace (saith he) in me ●s not in vain, but I laboured more abundantly than they all. ●nd in his latter epistle he showed himself so little forgetful 〈◊〉 them, 2 Cor. 11. that he makes a large bead-roll of such things as he ●●d suffered for Christ his sake. True indeed, he forgot them ●ot, when the remembrance of them did make for the glory ●f Christ jesus, or the necessary defence o● his ministery and apostleship: but he forgot them in respect of any such use as ●e false teachers taught to make of such things. He was not ●●oud of them, he challenged no perfection by them, he reposed no confidence in them, he did not think of any merit by ●●em, but in these respects he quite forgot them, lest by such ●●membrance of them he should be hindered in the race that ●e was running. Thus than ye how see how the Apostle running 〈◊〉 his race did forget that which was behind. And hence I observe, that in the Christian race which we ●e to run, we are not to look back on the pleasures of ●e flesh, or the things of the world, or any good that we have ●one, to repose any confidence therein, but we are quite to ●orget every thing which any way may hinder us in our race ●owards the mark that is set before us. For as our Saviour ●●ith, No man that putteth his hand to the plough, and looketh ●●cke, is apt to the kingdom of God. Remember Lot's wife: she ●●rned back, and was turned into a pillar of salt. Remember the children of Israel: Num. 1 they turned back in their hearts after the ●esh-pots of Egypt, and they were overthrown in the wilderness. Are ye so foolish, saith the Apostle to the Galatians, G●● that ●fter ye have begun in the spirit, ye would now be made perfect by the flesh? 2 Pet. 2.20 21. It had been better (saith Peter) not to have known the way of righteousness, then after we have known it to turn● away from the holy commandment. The reason is given by the same Apostle: For if after we have escaped from the filthiness of the world through the knowledge of the Lord, and of the Saviour jesus Christ, we be yet again tangled therein, and overcome, the latter end is worse than the beginning. Being then in the race of the spirit, we may not look back unto the flesh; and having tasted of the good word of God, we may not turn away from the holy commandment, lest a worse thing come unto us. Now then will ye know who they are that look back, and turn aside out of the right way wherein they should walk? Surely all they that set their affections on the things which are on the earth, and not on the things which are above: for having given our names unto God in our Baptism, we have renounced the lust of the flesh, the lust of the eyes, the pride of life, the things of the world, the devil, and all his works. If then we shall suffer ourselves to be snared with any of these, we look back: yea if we love father or mother, if we love wife or children more than Christ, we look back: ye● 〈◊〉 we repose any confidence in any good that we have done, or in any cross that we have suffered, we look back, we do not forget that which is behind: for so saith our Saviour, He that loveth father or mother, Matt. 10.37. son or daughter more than me, i● not worthy of me. Not worthy of him? Why? Because when he should look forward unto Christ, he looks back unto these. Rom 9.32. And the Apostle saith that Israel attained not unto the Law of righteousness, because they sought it not by faith, but as it were by the works of the Law; that is, because they looked not strait forward with the eyes of faith unto jesus the author and finisher of our faith, but looked back upon the merits of their works to be made righteous thereby. They reposed the confidence of their righteousness in the works of the Law, and therein looked back unto the Law, when they should have looked forward by faith unto Christ. So that if we repose any confidence in our works, like ill runners we look● back. What shall we say then unto those merit-mongers that look to gain heaven by the merit of their works? They ●●ke pleasure in such works as they have done; they are as ●uch in love with them as ever Samson was with Delilah, judg. 16. they 〈◊〉 their life in the lap of their works, and rejoice in them in the crown of their life. judge then how they run in ●e Christian race, whether they have forgotten all behind ●em, whether they look not back unto that which is be●●nde. You will easily judge, and ye will easily see, that because ●ey sleep on the knees of their works, as of their Delilah, ●●d lay their life in the lap of their works, they are very ●●e to be betrayed into the hands of their cruel enemies, the devil and his Angels, and to have far less comfort of their ●e then ever had Samson. What shall we say likewise unto those that with Demas em●●ace this present world, and incline their hearts unto covetousness, which is idolatry? Unto those that live at ease in ●●on, and eat, and drink, and fill themselves with pleasures, ●retching themselves upon their beds, rising up to play, sing●●g to the sound of the Viol, inventing to themselves instruments of music, and in a word so living as if they thought ●●at either now they must take their pleasure, or else they ●ust never have it? Are not all these bad runners? Have ●hese forgotten that which is behind? Do they not look ●acke? The point is easily answered, it is a clear case. Yea ●any bad runners there are in the Christian race, even so ma●y as there are lookers back unto honour, wealth, pleasure, profit, ease, favour, and whatsoever the world esteemeth of. As for us, men and brethren, let us so run that we may obtain: and therefore let us cast away every thing that presseth ●owne, and the sin that hangeth so fast on, let us abandon ●uery thing which may hinder us in our race, let us not look ●acke unto honours, riches, pleasures, profits, or the like, which may cause us either to turn back, or to stand still, but ●et us with the Apostle forget that which is behind, and endeavour ourselves unto that which is before. LECTURE LXIII. PHILIP. 3. Verse 14. And endeavour myself unto that which is before 〈◊〉 follow hard toward the mark, for the prize of th● high calling, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THere are also two other notable qualities o● runners, whereby the Apostles makes proof of his incessant running in his Christian ra●●. The former is, that good runners keep their eyes still upon the mark before them, and run hard towards it. In this quality also the Apostle professeth that he marched 〈◊〉 the best runners, in the words following, when he saith th●● he endeavoured himself unto that etc. And I endeavour myself &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] The word which the Apostle here useth when he saith that he endeavoured himself, signifieth that as good ren●●● when they come near unto the mark stretch out their head, and hands, and whole body to take hold of them that run with them, or of the mark that is before them, so he in his whole race so laboured unto that which was before, as if he were still stretching out his arms to take hold of it. The word * likewise which he useth in the next phrase of speech where he saith that he followed hard toward the mark, signifieth that he followed as one that would not leave till he had that which he followed, but if he fell he would up again and to it, and not give over, no more than the persecuter doth till he have him whom he persecuteth. That which is before whereunto he endeavoureth himself, that which is the mark toward which he follows, is Christ jesus, the excellent and perfect knowledge of whom is such that he calls him his mark, that is, that whereon his eyes 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 never looked back, but forgot that which was behind, so now he profes●●●h that still he ran forward, so labouring in his whole race ●o that which was before, as if he were still stretching out 〈◊〉 body to take hold of it, and so following as one that ●●uld never give over, but if he fell, would up and to it ●●ine, still pressing towards the mark, Christ jesus, on ●●om, as on his mark, his eyes were wholly and only set in 〈◊〉 whole course of his Christian race. Whence I observe that in the Christian race which we are 〈◊〉 run, we are not to stand still, or to give over, but with all ●●ernesse, and all perseverance still to press towards the ●●rke that is set before us at our races end. For who is he that ●●●taineth the crown, but he that striveth lawfully, bearing ●●brunts, and running through all difficulties without shrink●●●? As it is written, 1 Tim. 2.5. No man is crowned except he strive as he ●●ght to do, fight a good fight, and finishing his course. And ●●o is he that shall be saved, but he that holdeth out a con●●t course unto the end? as it is written, Mat. 10 22 Ap●c. 2.26.27. He that endureth ●o the end he shall be saved. And again, He that over cometh ●●d keepeth my works unto the end, to him will I give power over ●●ions, and he shall rule them with a rod of iron, 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 keep fast the pro●●ion of their hope unto the end? as it is written, We are God's ●●se, if we hold fast the confidence, Heb. 3.6. and the rejoicing of our hope ●to the end. And hereupon are those often exhortations in ●●ly scripture: 2 Tim. 3.14 Continue thou in the things that thou hast learned, and art persuaded thereof etc. And again, Pass the time 〈◊〉 your dwelling here in fear. 1 Pet. 1.17. He doth not measure the acount of our obedience unto God by days, or months, or ●●ares, but pass (saith he) the time of your dwelling here, even ●●e whole race of your life with fear, making an end of your ●●●uation with fear and trembling. Heb. 3.12.14. And again the Apostle 〈◊〉 the Hebrews, Take heed, brethren, lest at any time there be ●any of you an evil heart, and unfaithful, to departed away from the ●●ing God. For (saith he) we are made partakers of Christ, if we ●●epe sure unto the end the beginning wherewith we are upholden. ●ea the Apostles never ceased to exhort all to continue in the ●ace of God, and with purpose of heart to cleave unto the Lord. Act. 13.43.11.23. If then we will hearken unto the exhortation of the Holy Ghost, if we will obtain the crown and be saved, we may not faint or give over in our Christian race, but we must hol● out unto the end. To enter the lists of this race, and to begin well is somewhat, but to small purpose unless by continuance in well-doing we do approve our running. judas may ser●● for example, whom it little profited that he had run 〈◊〉 because afterwards he went astray from that ministration an● Apostleship which he had obtained with the rest of the Apostles, and purchased unto himself a field with the reward o● iniquity. Ezek. 18.24 For as the Prophet saith, so is it most true, If the righteous man shall forsake his righteousness, the Lord will also forget the righteousness that he hath done: and the cause is most 〈◊〉 why our sins should be imputed unto us, if at any time we should faint and fall in the way. Having then begun well, an● in the spirit, our care must be to continue our course, n●● standing still like unto those idle ones reproved in the gospel, Mat. 20.6. or giving over to run, but still following hard towards th● mark. It may be that running we may stumble, and fall: 〈◊〉 Peter did, Matt 26. 2 Cor. 12.7. Mat. 26.56 when he denied his master; as Paul did, when a prick was given him in the flesh, the messenger of Satan to before him; and as all the Disciples did, when they forsook Christ & fled: but what must we do? we must up again, and too●; we must break of our sins by righteousness, and our iniquities by mercifulness: yea if with the Church of Ephes●● we have left our first love, Apoc. 2.5. we must remember from whence we ar● fallen, and repent, and do the first works. We have a saying, that it is no shame to take a fall, but it is a shame to lie still. I cannot say that in this Christian race it is no shame to take a fall: for our falls by sinning against our God should make us for shame to cover our faces: but when we are fallen into any sin to lie still and sleep in sin, and to give over running in our Christian race, this will turn to our utter shame and confusion. If therefore in running we fall, yet must we v● again, and run as if our strength were renewed by our fa●● We may not be weary of well-doing, but by continuance●● well-doing we must run on the race that is set before us, knowing that in due season we shall reap if we faint not. Gal. 6.9. Add unto that reason which hath been mentioned, that only perseverance unto the end hath the promise of the crown of righteousness and salvation; this also, that God measureth not his gifts unto us by months or years, but his mercy and his ●oue towards us endure for ever. If he then be a loving Lord ●nto us, who will not change his favour towards us for ever, ●e may not serve him by count of days, but to the last hour ●e must be faithful. A perfect God must have a perfect ser●ant, an everlasting God a perpetual servant; and if we fall ●t the last, we are fallen from him, and not he from us, and our condemnation is of ourselves. This than should teach us, to shake of all such impediments as either clog us that we cannot run, or cause us to wreak of when we should continue running. Those that ●●eepe through adversity should be as though they wept not; ●hose that rejoice through prosperity should be as though ●hey rejoiced not; those that have wives as though they had ●one, those that buy as though they possessed not, and they ●hat use this world as though they used it not. Povertie, nor ●iches, honour, nor dishonour, evil report, nor good report ●hould take such hold of us as that they should stay us from ●unning that race that is set before us, but through all these ●e should run as if there were no such burden upon us. He ●hat is to run in a race will not gird on him his armour, but ●ather he will strip himself, and turn himself almost naked. ●uen sow in our Christian race should either strip ourselves ●s it were, and utterly shake of all such things as ordinarily are impediments in this race, or they should be as if they were shaken of, no troublers of us in our race. But how far otherwise is it with us? Every thing almost makes us sit down and quite give over running. If riches ●ncrease we sit us down, and set our hearts upon them, and ●here is an end of our race. If poverty do befall us we sit 〈◊〉, down, and either murmur and repine against the Lord, or else fall to robbing and stealing, and such other unlawful means to relieve our state, and there is an end of our race. If honour, and authority, and credit amongst men grow upon us, we sit us down, and devise with ourselves how we may best maintain 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 we sit us down, and bethink ourselves how we may be revenged of him that hath done us this wrong, or this dishonour, and there is an end of our race. If by the mercy of God through painful study we have attained to some knowledge we sit us down, and consider what reward we may justly look for our learning, and we seek, and labour, and post after that, and there is an end of our race. Thus every thing almost makes us sit down, and quite give over running. But (men and brethren) let there be in us the same mind that was in our Apostle. Let us endeavour unto that which is before, and let us follow hard toward the mark. If we continue in the word of the Lord, and walk in his ways we are Christ his disciples. 〈◊〉 31. Let us therefore continue in the grace of God, and with purpose of heart cleave steadfastly unto the Lord. The ambitious man he doth not so much think of his present honour, as his mind runs upon a plus ultra, he looks still forward, and gladly he would be higher. The covetous man likewise he doth not so much think what riches he hath, as his mind runs upon more, more, and still he looks forward after more and more. Shall they still look forward towards these vain and transitory things, and so thirst after them that the more of them they have the more they run after them; and shall not we much more look forward towards the mark that is set before us in our Christian race, and the nearer that we come to it run the faster unto it? Let the children of light learn this wisdom of the children of this generation, to follow hard towards the mark that is set before them. Let us so run that we may obtain: and let us never be weary of well-doing: for in due season we shall reap if we faint not. Blessed is he that continueth unto the end, for he shall be saved. The second thing which hence I observe is, what mark we must propose unto ourselves in running our Christian race unto which we must endeavour, towards which we must follow, and which we must always have in our eyes, and that i● Christ jesus, that we may perfectly know him, whom to know is life everlasting. On Christ jesus must our eyes always be set, and on the perfect knowledge of him must our desire be settled. For he is the way, the truth, and the life: the way, Joh. 14.6. therefore we must begin in him, continue in him, and end in him, walking by him unto him: He is the truth, we must still ●herefore look towards him if we will not be deceived: He ●s the life, we must therefore run unto 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 move us to look still towards ●im as the mark toward which we are to follow as hard as we ●an. For doth not he still look towards us, and call upon us, ●rying and saying, Mat. 11.28. Come unto me all ye that are weary and la●en, and I will ease you? Doth he not stand still stretching out ●is arms, as always most ready to receive us if we will come ●nto him? Nay doth he not oftentimes when we are turning ●ut of the right way wherein we should walk, hook us in again with his rod and his staff, and lead us as it were by the ●nd unto himself? Yea such is the loving kindness of our ●weet Saviour, that he will have us to run after him, and he ●ill draw us that we may run after him; that he will have us ●o follow hard towards him as our mark, and he will guide v● 〈◊〉 our way which leadeth unto him; that he will have us to ●ake speed to come unto him, and he will enlarge our heart's ●hat we may run the way of his commandments, and so ●ome unto him. Such is the mark set at the end of our Christian race, not a dead mark which helpeth the runner nothing in his race, but drawing us unto himself, that where he 〈◊〉 there we may be also. This was the mark that the Apostle ●anne at, and this is the mark that we should run at, to ●now him perfectly, and the virtue of his resurrection etc., ●hereby we might attain to the resurrection etc. Here than we learn why it is that so few run as they ought in the Christian race. The most part of men have an other mark that they run at. Some run at riches, some at honours, some at pleasures, some at ease, some at skill and knowledge in the things that are done under the Sun, and on these things are their eyes set, and their minds wholly bend. But the least sum make Christ jesus the mark whereat they run; to know him is the thing whereon the fewest minds are bend: He is farthest out of light, and farthest out of mind with the most men. Not running then a● the right mark, how can we but run amiss? Beloved, ye see what the mark is whereat we should aim in the whole course of our life. Let the children of this world prick at their several marks as they list; but let us follow hard towards the mark Christ jesus. He is that mark whereat if we be Christians we should aim in our whole race. Let our eyes be still set, and our minds always bend upon him. If we walk towards him he will direct our doings in his paths 〈◊〉 for his own names sake. A better mark we cannot have, and another mark we ought not to have. There is no running, if we run as we ought, but to him; neither any running to him, but by him. Let us therefore by him run unto him, and in all things let us still look unto him. The race is well run when at the races end we come to such a mark; and well may we run through cold and nakedness, through stripes and imprisonments, and all kind of difficulties to come to such a mark: whereunto we can no sooner come, but strait we have the prize for which we run, even glory and immortality in the highest heavens. Let us therefore so run that we may obtain, let us run till we come unto the mark, that we may obtain the price of the high calling of God in Christ jesus. And let this suffice to be spoken touching the second quality of runners. The third quality of runners whereby the Apostle makes proof of his incessant running in his Christian race, is this, that runners keeping in mind the price for which they run, make haste unto the mark for the price that they may obtain. In this also the Apostle professeth that he matched even the best runners, in the last words when he saith, that 〈◊〉 followed hard toward the mark for the price of etc. In which words by the price is signified that inheritance immortal and undefiled which is reserved in heaven for us; and it is called ●e price of the high calling of God in Christ jesus, because it 〈◊〉 the glory of God's children whereunto God from on high ●●th called us in Christ jesus. As therefore the Apostle before professed that he ran and looked not back to that which was behind, and that he ran and gave not over to follow that ●hereon his eyes were always set; so now he professeth that ●e ran and hastened his running for to obtain the price of ●●ory and immortality in the heavens, whereunto he was ●●lled by God in Christ jesus. All sufficient proofs that the apostle came apace as he that desired to obtain. Hence than I observe, that life everlasting and glory in the heavens is the price and reward of our holy and constant run●ing in our Christian race. Which our Saviour signifieth ●hen unto them that endure hatred, persecution, and contu●elies for his sake he saith, Rejoice and be glad, Mat. 5.12. for great is your ●●ward in heaven. Our Apostle likewise showeth the same, ●here he saith, Rom. 2.6, 7. that God will reward every man according to his corks; to them which by continuance in well-doing seek glory, ●●d honour, and immortality, eternal life. Col. 3.23.24. And to the Colossians ●●so, where speaking unto servants he saith, whatsoever ye do, ●e it hearty as to the Lord, knowing that of the Lord ye shall receive the reward of the inheritance. All which places, and many ●ther which might be produced to the like purpose, do plainly show, that eternal life is the reward of our holy ●alking with God in such good works as he hath ordained ●●at we should walk in them. A notable price to run for, ●nd a notable encouragement unto the runner. For can we ●unne for a better price than for eternal life in the heavens? Or can a better reward for our encouragement in our Christian race be given us than eternal life in the heavens? How ●hould not this make us to provoke one another unto love, ●nd good works? How should not this make us run the ●ace of a holy life, breaking through all impediments, and ●ot intermitting our course unto the end? But here we must know that though we run for this prize, ●et this prize is not given us for the merit of our running, and ●hough this prize be the reward of our running, yet do we not merit this reward for our running. Rom. 9.16. For it is not in him th● willeth, nor in him that runneth, but in God that showeth mercy. The Lord in mercy hath set down this prize of our running, and in the like mercy gives it unto him that runs out unto the mark, but not for the merit of his running. This one place at this time may serve for a full proof of this point. The Apostle ran for the prize, but it was for the prize of the high calling of God in Christ jesus. He doth not say for the prize that was due unto him; albeit it was due unto him, though not for his merits sake, yet for the promise sake made in mercy: but he ran for the prize of the high calling of God in Christ jesus. Which in that it was the prize of the high calling of God, it is plain that it is given in mercy by him that hath called us in mercy, and likewise in that it is the prize etc. in Christ jesus, it is plain that it is given in merc●● through Christ jesus, in whom only we are called unto glory and life everlasting. It is ordained then that we should run for this prize: for no man obtaineth it but he that runneth for it, and therefore the Apostle ran for it: but it is the prize of our high calling to be the sons of God, given us in mercy by God that hath called us in mercy, and given 〈◊〉 in Christ jesus by God that hath called us in Christ jesus to be partakers of his glory. Here then behold and wonder at the loving kindness of our God. We must run and we shallbe very well rewarded. For if we run, albeit we can merit nothing by our running, because when we have done what we can we are but unprofitable servants, yet in mercy will he give us an everlasting crown of glory. A good reward for a mean service performed but meanly by him that runs the best. And therefore the greater the goodness of our God who giveth such reward in mercy where there wanteth all merit. The mercy of our God should stir up our thankfulness unto our God, and the great reward which in mercy he doth give should make 〈◊〉 run the way of his commandements. Rom. 8.18. All that ever we can do or suffer is not worthy of that glory which shallbe showed unto us. Yet if we suffer willingly for Christ his sake and do the works of our calling, he will in mercy give unto us an incorruptible crown of glory. Let our mouths therefore be filled with his praise and honour all the day long who ●●ere there wanteth merit showeth such mercy. And if du●, or love cannot prevail with us, yet let this inestimable ●●ward persuade us to run the way of his commandments. In a word we know that our labour shall not be in ●ine in the Lord. Let us therefore abound in every good ●orke, and let us run with patience the race that is set be●●re us. The next and last thing which hence I observe, is that as ●od hath chosen us in Christ jesus, so hath he called us in ●hrist jesus. Ephes. 1.4. The former appeareth by the Epistle to the E●●esians; the later by this place of our Apostle, and many o●●ers. Yea Christ jesus alone it is in whom and for whom ●●d hath blessed us with all spiritual blessing in heavenly things, 3. 〈◊〉 the Apostle both speaketh there, and manifestly showeth ●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 justified, in him are we sanctified, and 〈◊〉 him through hope are we glorified, and in him are all ●e promises made unto us both of the life present, and of ●at that is to come. If we had been called in Peter, or in ●aule, or in Moses, then might we have believed in them, ●nd looked unto them as unto the mark that is set before us. ●ut now that we are called in Christ jesus, we are to believe in ●●m, and always to look towards him in the whole course ●f our life. In him we have all things, and in him shall our ●●y be made perfect. Let this then teach us to rejoice only in Christ jesus, in ●hom only we are called, and in whom only we are ●lessed. In ourselves we are nothing else but bondslaves of ●atan, Children of wrath, a naughty and crooked nation, vn●ble altogether to think, or speak, or do any thing that is ●ood, abominable, disobedient, unto every good work reprobate, and not only near unto cursing, but cursed. But in ●ur Christ jesus we are freed from sin and condemnation, ●nd made the servants of righteousness and heirs of salvation, ●●d in him we are called unto that high calling to be the sons of God, and have all the privileges that belong unto the sons of God. Let us therefore rejoice in him alway, let our songs be made ever of him and daily let us praise him. Let us judge whatsoever is best to be but dung for the excellent knowledge sake of him, and let us in all things grow up in him etc. LECTURE LXIV. PHILIP. 3. Vers. 15.16. Let us therefore as many as be perfect be th●●●●ded: and if ye be otherwise minded, God shall reveal etc. NOw the Apostle having thus in particular told the Philippians what he thought of Christ, and likewise of all things without Christ, 〈◊〉 goeth from the particular unto the general and exhorteth that this truth which he ha●● professed may be generally received, and approved. And if any of them will not happily presently receive this truth, yet he signifieth his hope that God will afterwards reveal it to them that they may embrace it wi●h him, and in the mean time till God reveal it and make it known unto them, he exhorteth that such grounds of the truth as already they had might with one accord be received and maintained. This I take to be the general meaning of these words in these two verses. Now let us yet a little more particularly sift and examine the meaning of them. Let us, saith the Apostle etc.] This speech, ye see, is exhortative in that he saith, let us be thus minded; and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle unto the Philippizing general, in that he saith, Let us therefore as many as be perfect; and ye see that it is to bring over his own private example vn●o a general doctrine in that he saith, Let us therefore as many ●●s be perfect be thus minded. Let us therefore: therefore, why? even because I your Apostle by whom ye have believed am ●hus minded as I have told you, let us therefore as many as be perfect be thus minded. Thus minded? How? to renounce all confidence in the flesh, to judge all our own righteousness by works whatsoever to be but dung, to rejoice only in Christ jesus, and his righteousness which is through faith, to thirst after the knowledge of Christ, and of the virtue of his resurrection, and acknowledging our want of perfection in the knowledge of Christ, incessantly to run forward in the Christian race unto perfection forgetting that which is behind, and endeavouring ourselves unto that which is before, and following hard towards the mark for the prize of the high calling of God in Christ jesus, let us be thus minded, even as many of us as be perfect. Yea, but who were those? were there any such? Did not the Apostle immediately before deny that he was perfect? How then doth he now say, let us as many as be perfect etc. We must understand that the Apostle doth not here speak of any that were perfect indeed either in knowledge, or in obedience, but he speaketh partly unto those that thought they were perfect, and partly unto those that by their holy walking showed that they were in the way to perfection, that both they that thought themselves perfect, and they likewise that by their holy walking showed plainly that they were in a better way to perfection than others, would think as he did touching the points before mentioned, and controversed betwixt him and the false Teachers. Yea but is not his exhortation generally unto all? Why then doth he require it of them that be perfect? His exhortation is indeed general unto all that all would think as he did touching the points mentioned before from verse 3. to this 15. But lest any man should think that he spoke especially unto the vulgar sort of men, and prescribed this rule only unto those that were babes in Christ, therefore he showeth precisely that this is a rule which whosoever among them thought himself to be, or were more perfect than others ought to keep, even to be so minded as Paul was in the things mentioned above. And besides it was not so needful to speak unto them by name as it were that knew and acknowledged their own wants, that they should not think themselves perfect, as to them that either thought themselves, or were thought of others to be perfect. Unto them principally as by name the admonition was most needful that they should be so minded as Paul was, as in the rest of the points, so in the acknowledgement of their own imperfection, and in the pursuit after perfection. It followeth. And if ye be otherwise minded etc.] This showeth that the Apostle thought or rather knew that he should not be able to persuade all to be of the same mind with him in the things mentioned, but that some through the suggestions of the false Teachers would think otherwise then he 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 think as I your Apostle do of these points, even of Christian perfection, but rather are of another judgement, yet I doubt not but as God hath begun to reveal his son jesus Christ unto you by my preaching, so he will also in his good time reveal and make known unto you this same thing wherein ye now dissent in judgement from me, and will not suffer you to be holden of this error; he will I doubt not in his good time by the ministery of his servants through the powerful operation of the holy spirit open the dim eyes of your dark understanding, that ye may see both that ye err in this wherein ye descent from me, and that this is the truth whereunto I now exhort you. To gather then the sum of the Apostles meaning in these words, it is as much as if the Apostle had thus said: I am thus minded, as I have told you, touching mine own righteousness which is by works, touching the righteousness of Christ which is through faith, and touching Christian perfection in general. Let us therefore even all of us, not only those which are but babes in Christ, or of the vulgar sort, but even as many as either think ourselves, or are thought by others to be perfect be thus minded as I am touching these points: and if any of you descent in judgement from me, and do not think as I do touching Christian perfection. God will, no doubt, in his good time by the ministery of his servants through the powerful working of the holy Ghost open the dim eyes of your dark understanding, that ye may see both your own error in dissenting from me, and the truth of that whereunto I exhort you. Which being the Apostles meaning, as I take it, in this verse, now let us see what observation we may gather hence for our use and instruction. 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 touching works, and touching Christ as the Apostle was; inasmuch as they are not perfect that think themselves already perfect either in the knowledge of Christ, or in holy obedience, but they rather that acknowledging that they have not yet attained unto perfection, do renounce all things without Christ, rejoice only in Christ, & feeling a sense of the knowledge of Christ, and of the virtue of his resurrection in themselves, labour daily more and more to grow with all spiritual growth therein in certain hope of the prize of the high calling of God in Christ jesus. Hence than I observe what Christian perfection is, namely a gift of the holy Ghost whereby we renounce the flesh, rejoice in Christ, and have such a sense of the knowledge of Christ, and of the virtue of his resurrection in ourselves, that acknowledging our want of perfection therein we labour to grow and increase daily more and more therein, and so incessantly run after perfection in them, that as good runners we forget that which is behind, and endeavour ourselves to that which is before, and follow hard towards the mark for the prize of the high calling of God in Christ jesus. So that unto Christian perfection there are four things necessarily requisite. The first whereof is, justification by the righteousness of Christ imputed to us through faith without works. For so only are we perfect if we be found in Christ jesus, not having our own righteousness which is by works, but that which is through the faith of Christ, even the righteousness of God through faith. And therefore the Apostle telleth the Colossians in the next Epistle, that he and Timothy preached and taught every man in all wisdom, Col. 1.28.2.10. that they might present every man perfect in Christ jesus. And in the next Chapter he telleth them that they are complete in Christ, in whom dwelleth all the fullness of the godhead bodily. Both which places plainly show that were perfect; but how? not in ourselves, but in Christ jesus. And in him only are we perfect, because only being in him no● our sins, but Christ his righteousness is imputed unto v● and because all perfection is originally in him, and is only derived unto us as we are in him. Being then in him our s●nne and imperfections are hid and covered, being in him his righteousness and obedience are imputed and reckoned unto us, and being in him that perfection which originally is in him is derived unto us, and so only are our imperfections covered, his righteousness imputed, and his perfection derived unto us as we are in him. For if any man be not in him he is cast out as a branch and withereth. joh. 15.6. This then is necessarily requisite unto Christian perfection that we be in Christ jesus, not having our own righteousness by works, but his righteousness by faith. And from this as from the fountain do all those other things which are necessary unto Christian perfection issue and spring. The 2. thing necessarily requisite unto Christian perfection is our regeneration & sanctification by the spirit of God, for so only are we perfect if by the power of the quickening spirit working on our souls & spirits we have a feeling knowledge of Christ jesus in our own souls, and do feel in ourselves a dying unto sin and a living unto righteousness by the virtue of Christ his death and resurrection. And therefore the holy Ghost exhorting us often to be perfect, doth also exhort us to cleanse ourselves from all filthiness of the flesh and spirit, 2 Cor. 13.11 7.1. and to grow up unto full holiness in the fear of God; to mortify the deeds of the flesh, and to be renewed in the spirit of our minds. And why? No doubt one cause is, because otherwise we cannot be as he exhorteth us to be, perfect. For what perfection can there be where there is no dying unto sin which is our bane and imperfection, and no living a holiness and righteousness, which is the only way unto perfection? Our sins do make a separation between us and our ●od in whom alone we are perfect, Es. 59.2. and it is the spirit of san●ification whereby we are engrafted into Christ jesus, in ●hom only we are perfect. This then is also requisite unto ●hristian perfection, that we feel in ourselves a mortificati● of the old man, and a quickening of the new man through ●●e power of the spirit by the virtue of Christ his death and ●●surrection. The third thing necessarily requisite unto Christian perfection is a feeling and acknowledgement of our own imperfection both in knowledge, and in obedience: for so only do ●●e grow unto Christian perfection, if in an holy feeling of ●●r wants and imperfections we pour out our complaints ●nto our God, and acknowledge our wants unto the Lord. It ●as the conceit of their perfect knowledge, that made the corinthians that they knew nothing as they ought to know: ●nd it was the conceit of their own perfect righteousness ●●at made the Pharises that they never sought the true perfect righteousness of Christ jesus. But David having said, 2 Sam. 12.13 I have ●●ned against the Lord, Luc. 18.14. straightway the Prophet Nathan said ●nto him, the Lord also hath put away thy sin: And the Publican having smitten his breast, and said, O God be merciful ●nto me a sinner, the holy Ghost giveth him this testimony that ●e d●parted to his house justified rather than the Pharsie, or if we ●●ke the sense of the place, he departed home to his house justified, and not the Pharisie. Luc. 23 41.42.43. And the Thief upon the cross ●auing first confessed and said, we are indeed righteously here, ●●r we receive things worthy of that we have done; and afterwards ●raied and said, Lord remember me when thou comest into thy kingdom, by and by jesus said unto him, verily I say unto thee 〈◊〉 day shalt thou be with me in Paradise. And generally this is ●rue, that only they follow Christ who deny themselves, on●y they come unto God who feel their wants in themselves, only they seek unto God who are confounded in themselves, ●nd consequently only they come unto Christian perfection ●hose hearts are touched with the feeling of their imperfe●tions. This then is also requisite unto Christian perfection ●hat in an holy feeling of our own wants we acknowledge our imperfection in every grace of God. The 4. thing necessarily requisite unto Christian perfection is, an earnest endeavour & constant care to grow in grace, and in the knowledge of our Lord and Saviour Christ jesus. For so only are we perfect in some degree if we follow hard after perfection, and if with an inflamed desire after the good things of God we labour to increase daily more and more in all holiness and righteousness. And therefore the Apostle exhorteth saying, Heb. 12.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fellow hard, for so the word signifieth, fol●●● hard after peace with all men, and holiness, without which no man shall see the Lord. Where the Apostle doth not limit his exhortation 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 unto thee, follow hard after peace and holiness. And why? even because none overtaketh but he that followeth. Mat. 5.6. And our Saviour pronounceth a blessing upon the hea● 〈◊〉 them that hunger and thirst after righteousness. Which shewe●● that where there is this fervent desire to grow up in godliness, and this hungering and thirsting in our souls after the things that belong unto our peace there is a blessing upon the hea● of every one that doth so. And why did our Apostle follow hard that he might comprehend even as he was comprehended of Christ jesus, but because they only at length attain unto perfection who in the mean time follow hard after it. This then is also requisite unto Christian perfection that we labour to grow up in godliness, and to increase in all manner holy conversation. That all these things are necessarily requisite unto Christian perfection this general exhortation inferred by way of conclusion upon the things mentioned in the particular example of our Apostle showeth most plainly; as also that in these things alone doth Christian perfection consist, unless any man will take upon him more exactly to describe it than the Apostle hath done. Hence than we may learn to descry the notable grossness of that Monkish perfection which our adversaries tell us so much of. Luc. 18.21. For ask our adversaries, or ask a Monk whether he be perfect, he rubs no more at his answer then the young man in the Gospel did, but he, he is perfect, and why should any man ask the question whether he be perfect. And 〈◊〉 proof hereof he will tell you, that besides keeping of ●ods commandments, whereunto we are all bound both 〈◊〉 precept, and likewise by promise in our baptism, besides ●is he hath vowed chastity, poverty, obedience, pilgrimage, efficient badges of his perfection. He meddles not with the ●ings of this life, nay he cares not for them, nay he hath forken all to follow Christ. The Pharisie that is no extortioner, 〈◊〉 unjust man, no adulterer, that fasts twice in the week, that ●ues tithe of all that ever he possesseth, is no body unto him. ●he young man that had kept all the commandments from ●s youth is no body unto him. He hath wholly sequestered himself unto contemplation, and given himself unto God, 〈◊〉 that the least thing that he doth, even his sitting, his standing, his eating, his sleeping, even the least thing that he doth 〈◊〉 better and more acceptable unto God than the best works ●ther of the first or second table, which the faithful being ●aried do perform. Thus doth he boast of his perfection, 〈◊〉 if he were the man, and none but he, that were dear in ●ods sight, and that were worthy to rest in his holy tabernacle. ●ut how far wide is he of the true and Christian perfection ●deed? It is not the righteousness of Christ jesus that he ●ands upon, but upon his own righteousness by his own ●oly and unspotted life. He doth not cast down himself in ●y sense and feeling of his own wants and imperfections, ●t he dares to stand and to show himself in the presence of ●e most high. He doth not daily more and more die unto ●nne, and live unto God, but he is as dead unto sin, and li●ing unto God, as if he were already in the bosom of God. ●ee doth not endeavour to run forward from perfection to perfection, but he hath already attained unto that whereat ●ther men are to run. So that as it is said of some, Rom. 1.22. that when ●hey professed themselves to be wise, they became fools, so may it ●e said of these, that when they profess themselves to be perfect, they show plainly that they are void of all Christian per●ction, at least if the Apostles description of Christian perfection may prevail before theirs: for by the Apostles description it is clear that indeed they are not come unto any perfection in the school of Christ, but are quite void of all Christian perfection. The second use which we may make of the former observation, is, that thence we may learn to try what perfection we are grown unto in the school of Christ. For do we rejoice only in Christ jesus, renouncing all our own righteousness which is by works, and quietly reposing ourselves in his righteousness through faith in his blood? Do we feel in ourselves a dying unto sin, and a living unto God in righteousness through the virtue of Christ his death and resurrection, by the power of the spirit regenerating us unto a lively hope in Christ jesus? Do we in our souls feel and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so unperfect, as that we find in ourselves many wants and many imperfections? Do we labour and endeavour to grow in grace and in the knowledge of our Lord and Saviour jesus Christ, to be perfect as he is perfect, to be holy as he is holy, and to proceed from strength to strength until we become perfect men in Christ jesus? Here is the substance of that perfection which o●● good God requireth of us in this life. If it be thus with us, we may assure ourselves that we have well profited in the school of Christ, and that we are grown unto very good perfection. There was a time indeed when it was said unto us, This do, and thou shalt live; and again, Cursed is every one that continueth not in all things that are written in the book of the law to do them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God; so that all of us were under the curse, and all of us were in thrall unto that mortal enemy of mankind the devil, because it was impossible for us to fulfil the Law of God. But when it pleased the everlasting King of glory in infinite mercy towards us to send his own Son in the similitude of sinful man for sin to condemn sin in the flesh, than this thrall unto Satan, this curse of the Law, this yoke of the Law which neither we nor our fathers were able to bear, was taken from our shoulders: for that which the Law required of us, but which was impossible for us to perform, Rom. 8.3. that Christ jesus himself fulfilled in our flesh, that the righteousness of the Law might be fulfilled in us which walk not after the flesh, but after the spirit And now if by faith we put on Christ jesus and his righteousness, and by the virtue of his resurrection die unto sin, and live unto righteousness, and acknowledging our own wants and imperfections, do study and endeavour daily more and more to live righteously, and soberly, and godly in this present world, this is the perfection which Christ requireth of us. A blessed sending of such a Son, and a blessed birth of so sweet a Saviour, worthy to be celebrated by a perpetual remembrance for ever. The sending of him unto us was the greatest token that ever was of God the Father's love towards us; and his coming into the world in the similitude of sinful flesh was the joyfullest coming that ever was; so joyful, that an Angel from heaven brought the tidings thereof, and therein of great joy that should be to all people; that a multitude of heavenly soldiers praised God thereat, and said, Glory be to God in the high heavens, and peace in earth, and towards men good will; that certain wise men came then from the East Country to worship him; that the shepherds when they had seen the babe with his mother, published abroad the thing that was told them by the Angel of that child; that Simeon taking him in his arms, praised God and said, Lord now lettest thou thy servant departed in peace, etc. and that Anna spoke of him to all that looked for redemption in jerusalem. Of which most joyful birth we at this time do celebrate a most joyful remembrance, and should so celebrate it even as these holy Saints of God did, not in excess of banqueting and feasting, not in immoderate gaming and sporting, not in idleness or wantonness, but in honouring of his name, in singing unto him praise and thanksgiving, and in telling of his salvation from day to day. So did they celebrate his birth as we have heard, and so should we celebrate the remembrance of his birth. All other celebration is rather an heathenish imitation than any religious observation. Let us therefore as at all other times, so at this time sound out his praises in the midst of the great congregation, who having fulfilled that for us in his flesh which we could not, doth now require of us no more than he giveth us: for he requireth of us perfection, and he giveth us perfection, not an absolute perfection, but such as he requireth of us in this life. To come then again unto our point, will we try how we have profited in the school of Christ, and unto what perfection we are grown? Sift the points and see. If we have faith in Christ jesus, whereby we take hold of his righteousness, if we feel in ourselves the virtue of Christ his death and resurrection by the death of sin, and the life of righteousness, if in heart and voice through a Christian feeling thereof we acknowledge our own imperfection, and if thereupon we labour to increase in holiness and righteousness with all godly increasing, then have we well profited in the school of Christ, and then are we grown unto good perfection. For, as I told you before, this is the substance of that perfection which God requireth of us in this life. Howbeit, this withal we must note, that there be degrees in this perfection: for when by God's mercy we are come so far, that the spirit beareth witness unto our spirit, that in some measure we have attained unto all these points of Christian perfection, yet may we not here stand still, but we must go forward from grace unto grace. Until we come unto the mark at our races end we must run forward, and daily grow from perfection to perfection. We must labour daily to increase in faith, that we may daily more and more be established in the righteousness of Christ. We must daily subdue the flesh unto the spirit, that we may daily more and more be begotten by the spirit unto a more lively hope in Christ jesus. We must daily cast down ourselves before the Lord, that he may daily more and more lift us up. We must daily follow hard towards the mark, that we may be daily more and more holy in all manner of conversation. And therefore it is that we do so often communicate at the Lords Table, namely that our faith and obedience may by degrees be daily more and more strengthened and increased. There needs but once entering into the Church by the Sacrament of Baptism; but being entered into the Church, our souls must be often fed and nourished unto everlasting life by the Sacrament of the Lords Supper. And faith is at once begotten in us by the ministery of the word, but both our faith and our obedience must be of●en and confirmed increased both by the ministery of the word, and by the holy use of the Lords Supper. By an holy institution therefore of the Lord we do often come unto this ●oly Table, that so often as we eat of this bread and drink ●f this cup, we may so often both renew the remembrance of Christ his blessed death and passion, and so often have our weak faith helped and strengthened. For a● herein we continued the remembrance of that his blessed death and passion ●ntill his coming again, so have we hereby a sure pledge ●nd full assurance of our incorporation into the body of Christ jesus to be made one with him, and he with us. But ●efore we come unto this holy Table, it is necessary if we will ●aue our faith helped and strengthened thereby, that we duly ●nd diligently examine ourselves, and in all holy reverence prepare ourselves thereunto. We must prove ourselves, as ●he Apostle willeth, whether we are in the faith, that is, whether we believe that the punishment of our sins is fully discharged in Christ jesus, and that whatsoever salvation he hath purchased for his children belongeth even to us also. For this ●aith we must have before we come hither, our coming hi●her being not to have this faith wrought in us, but to have this ●hich already we do believe more fully assured unto our ●oules and consciences. Again, we must try and search in ●ur own souls what contrition and sorrow of heart there is ●n us for our sins past, what detestation and loathing of ●inne we find in ourselves, and what purpose and resolution of heart there is in us to forsake our old ways, and in the ●hole course of our life hereafter to conform ourselves unto Gods will set down in his holy word. For unless these things be in us, we are no meet guests for this holy and heavenly Table. We must also search and see whether we be in peace and ●oue with all men: for if thou bring thy gift unto the Altar, Mat. 5.23 24 and there remember'st that thy brother hath aught against thee, there thou must leave thine offering, and go, and first be reconciled unto ●hy brother, and then come and offer thy gift. If having thus examined ourselves we come unto this holy Table, than here we have sealed unto us our communion with Christ, then here we have assured unto us all the benefits of Christ his death and passion. That therefore hereby we may receive all holy increase of our faith, let us with all holy reverence come at this time unto this Table. And in the whole course of our life let us labour by degrees to proceed from perfection to perfection. Let us daily stir up every good grace of God in us, that seeking by continuance in well-doing, honour, and glory, and immortality, we may in the end receive the prize of the high calling of God in Christ jesus. And to conclude with this of our Apostle, let us as many as would be perfect be th●● minded as our Apostle was touching our justification, touching our regeneration, touching the acknowledgement of our imperfection, and touching an holy pursuit after perfection. LECTURE LXV. PHILIP. 3. Verse 15.16. And if ye be otherwise minded, God shall reveal it unto you. Nevertheless in that whereunto we are come, etc. NOw followeth the second point, where the Apostle signifieth his hope that God would reveal this truth which he had professed unto them, which as yet were otherwise minded than he was, in these words, And 〈◊〉 ye be otherwise minded, etc. And if ye be otherwise, etc.] This showeth that the Apostle thought, or rather knew that he should not be able to persuade all to be of the same mind with him in the things before mentioned, but that some through the suggestions of the false teachers that were amongst them would think otherwise then he thought of those points. Yet see how kindly the Apostle dealeth with those: If (saith he) ye be otherwise minded, so that ye do not think as I your Apostle do of works, of Christ, of perfection in the knowledge of Christ, but rather ●●re of another judgement, yet I doubt not but as God hath begun to reveal his Son jesus Christ unto you by my ●reaching, so he will also in his good time reveal and make known unto you this same thing wherein ye now dissent in ●udgement from me, and will not suffer you to be holden of ●his error: he will (I doubt not) by the ministery of his servants through the powerful operation of the holy spirit open the divine eyes of your dark understanding, that ye may see both that ye err in this wherein ye descent 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 us see what hence we may learn, and so we will proceed unto that which followeth in the next verse. And if ye be otherwise minded, etc.] Ambrose one of the ancient Fathers readeth these words thus, And if ye shall be otherwise minded, God also hath revealed it, and understandeth them as if the Apostle had thus said, If ye shall think of any more than I have put you in mind of, know that it is by revelation from God. Which sense and reading if it were true, might indeed help well to bolster out such human traditions and superstitious ceremonies as the Church is burdened and pestered withal. But this sense and reading as well because it may seem to patronage such unwritten verities, and unsavoury ceremonies, as also for that it is altogether different from the words and meaning of the Apostle, is utterly to be rejected. For first the Apostle doth not say, if you shall be, but if ye be otherwise minded. Again, the Apostle doth not say, God hath revealed it, but God shall or will reveal it unto you. And lastly, when the Apostle saith, If ye be otherwise minded, his meaning is not that if they think more than he hath put them in mind of, but his meaning is, that if they think not as he doth touching the points mentioned, but differ from him in judgement, yet God will also reveal this truth unto them as he hath done other truths. My note hence in brief is, that we are to take heed how we take things upon the credit of the ancient Fathers. The Lord is greatly to be blessed for them, and it is with all thankfulness to be acknowledged that they by their godly labours have greatly profited God's Church. But yet their words, and the senses which they give of the Scriptures, are to be weighed in the balance of the Sanctuary, and to be examined according to the Scriptures, For this by examination we shall find, that divers times they miss the meaning of the holy Ghost, and sometimes they plainly alter the words of the holy Ghost. This place giveth evident witness unto both, where both the words are so altered, and the meaning so miss by this holy Father, as that in both he swerveth from the holy Ghost, as before was evidently showed. The more to blame they th●● take a Father's word for warrant good enough, and think their plea good if in the exposition of a Scripture, or debating of a question, they have 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 judgement even in these points of righteousness and salvation He doth not by and by despair of them, or reject them as heretics, or thunder our sharp threatenings against them, but in all mildness of spirit signifieth his hope that God will reveal their error unto them, that they which now are otherwise minded than he is, may be of the same mind that he is. But withal we must note what manner men they were with whom the Apostle dealt thus kindly. They were no such men as wilfully opposed themselves against the truth, or such as were so utterly bewitched that they would not obey the truth, but such as having not long since embraced the truth by his preaching, were now a little seduced, and drawn aside by such false teachers as were crept in amongst them. Whence I observe that we are for a time to bear with the ignorance of our weak brethren, and to retain a good hope of them though they do not wholly subscribe unto that truth which we embrace. This also our Apostle teacheth us to do where he saith, Rom. 15.1. We which are strong aught to bear the infirmities of the weak, and not to please ourselves: we which are strong in knowledge, in faith, in hope, or any good grace of God ought ●o bear with such of our brethren as do yet come short of us ●n any such grace; neither ought we so to please ourselves ●herein as to be puffed up in ourselves, and to contemn others, ●ut being lowly in our own eyes we are to hope that God will ●ake their darkness to be light, and supply what wanteth in ●heir weakness. And much to the same purpose is that his ex●ortation, where he saith, Brethren, Gal. 6.1. if a man be fallen by occa●ion into any fault, ye which are spiritual, restore such a one with ●he spirit of meekness: if a man be fallen by occasion of his ●lesh, of the world, of the Devil, or of any instrument of Sa●an into any fault either of doctrine, or of manners, ye which ●re spiritual, ye which are more strongly sustained by the spirit of God, restore such a one with the spirit of meekness, ●nd labour to bring him unto that truth in doctrine, or holiness of life from which he was fallen. Which showeth that we are not to give over for forlorn those that are holden with some error, but rather that we are for a time to bear with ●hem, and to hope that the Lord will bring them unto the knowledge of the truth. And see what great reason there is to move us hereunto. Did we not all sit in darkness, and in the shadow of death? Were we not all ignorant of the ways of God, and of the things that belong unto our peace? Yes surely until the day-star, even the sun of righteousness arose in our hearts, our minds were full of darkness, and the way of truth we knew not. For as the Apostle saith, 1 Cor. 2.14. The natural man (whose understanding is not yet cleared by God's spirit, perceiveth not the things of the spirit of God, but they are foolishness unto him. Hath then the Lord in his great mercy towards me made my darkness to be light, and brought me to the knowledge of his truth, and shut him as yet up in darkness and in ignorance? Or, hath the Lord brought us both to the knowledge of his truth, and hath he suffered him by occasion to fall from the way of truth, and sustained me by the strength of his holy spirit? And shall I in either of these cases insult over him, contemn or disdain him, determine, or judge rashly of him to be a forlorn man, an Atheist, a reprobate? Or am I not rather, bending the knees of my soul unto the Lord for his mercies towards me, to hope that in his good time he will lighten his understanding that was shut up in ignorance, or raise him up again that was fallen, and in the mean time to bear with the ignorance of the one, and the error of the other? Yes my brethren, so long as their ignorance of the truth is untainted with cankered malice against the truth, we may hope that the Lord will call them at the sixth or ninth or some good hour, and reveal his holy truth unto them, and in the mean time we are to bear with them, and to support one another through love. And for this cause, the holy Apostles, when the word which they preached was unto them that heard them as water powered upon a stone, yet ceased not to instruct them with all patience, hoping that God would reveal the things unto them which as yet were h●● from their eyes. This than should teach us not to despair of them unto whom the Lord hath not yet revealed 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, proving if at any time God will open their eyes that they may turn from darkness unto light, from the power of Satan unto 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 jesus which he hath learned, and to deal 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 reveal the truth unto them. Others likewise whose eyes the Lord hath opened to know things that are spiritually discerned, should labour to draw them on unto the same truth with them. And therefore besides other duties which they should perform unto them, when they go up unto the house of the Lord, they should say unto them as they in Esay, Esay 2.3. Come let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths; come let us go to the Church, come neighbour, come friend let us go to the Sermon, and there we shall hear what the Lord will say unto us, and there we shall be instructed in the truth or Christ jesus. But what do we? We think it well if we come ●ur selves, and indeed I wish all would do so; but though we now our neighbour ignorant, yet do we not either privately ●lke with him, or say unto him, come let us go to Sermon: ●hich certainly is a defect in us. For true zeal taketh that ●f the fire, that the truly zealous man would have all like ●nto himself, and the more he hath profited in the knowledge of the truth, the more will his heart be inflamed to ●raw others out of ignorance unto the knowledge of the same ●ruth with him. And what do we know but that God hath ordained us by this or that holy course to be the means to ●ring this or that man unto the knowledge of the truth? Let ●s not therefore despair of doing good with our weak and ignorant brother, but let us hope so long as there is any hope, ●●at the Lord will reveal his truth unto him; and in the ●eane time let us bear with his ignorance, and labour by all ●eanes to bring him to the same mind that is in us touching ●he truth of Christ jesus. And this withal let us weigh: is ●here any of our alliance, or acquaintance, or knowledge whose eyes the Lord hath so opened that he seethe the truth in divers mysteries of the faith, but yet some things are hid from ●is eyes? let this be an encouragement of our hope that the Lord will also reveal these things unto him. For great hope we may conceive, as we see here our Apostle likewise doth that he which hath begun to reveal the truth in divers mysteries of the faith unto them, will also in his good time reveal these ●hings unto them, which as yet are hid from their eyes. Times we may not prescribe unto the Lord, for he calleth not all his children to the knowledge of his Son at one hour, but some at the third, some at the sixth, some at the ninth, some ●t one, some at another hour, as unto his heavenly wisdom seemeth most meet, and his truth he doth reveal unto his children not all at once, but here a little and there a little as seemeth best unto him. But yet we may hope that unto such as love not darkness better than light, unto such as do not oppose themselves against the truth, the Lord that commandeth the light to shine out of darkness will in his good time shine in their hearts, and reveal his truth unto them so far as shall be necessary for them. Though therefore now they do not embrace the same truth altogether with us, yet let us hope that the Lord will also reveal this unto them wherein they now dissent from us, and let us labour with them to the purpose according to that measure of grace that is given unto us. The third thing which I note is, that the Apostle saith, 〈◊〉 ye be otherwise minded God shall reveal it: Whereby the Apostle showeth that he could only preach unto them, but it is God that revealeth his truth unto them. If they were otherwise minded than he was, he could not do withal, 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 unto the Lord for ever, who alone revealeth when he will that truth where●● we were happily long before instructed. Whence I observe, that in the work of the ministery the Ministers of Christ do only dispense the mysteries and secrets of God, but it is God that revealeth them unto us, opening our eyes that we may see the wondrous things of his law. And therefore it is said that when Peter had preached unto Cornelius, Act. 10.44. and them that we●● with him, the Holy Ghost fell on all them which heard the ●●ra. And again it is said that when Paul preached near unto Philippi unto certain women that were come together, 16.13.14. the Lord opened the heart of Lydia, that she attended unto the things that Paul spoke. And often when the Apostles had preached it is said, that the Holy Ghost fell on them that heard, and they believed. Whereby is meant that they preached, but the Holy Ghost revealed, and so their preaching was effectual as the Holy Ghost wrought with it in the hearts of them that were ordained unto salvation. And to this agreeth that of the Apostle, 1 Cor. 3.6.7. where he saith, I have planted, and Apollo's watered, but God gave the increase: and, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. The Ministers like God's husbandmen they sow the seed, even the immortal seed of his word in the fallow ground of men's hearts, but it is the Lord that giveth the early and the latter rain, whereby it groweth up and bringeth forth fruit in some thirty, in some sixty, in some an hundredth fold. The Ministers of Christ they are they by whom we do believe, and by whom we do obey: but it is the Lord that 〈◊〉 the powerful working of his holy spirit together with the ●ord causeth us to believe, and to obey. This honour the ●ord taketh unto himself, saying, Eze 36.25. I will power out clean water ●pon you, and ye shall be clean, yea, from all your filthiness, ●●d from all your idols will I cleanse you: 26. a new heart also will I ●ue you, and a new spirit will I put within you, and I will take away ●e stony heart out of your body, and I will give you an heart of ●●sh; and I will put my spirit within you, 27. and cause you to walk in ●y statutes, and ye shall keep my judgements and do them: this ●onour (I say) the Lord taketh to himself, and this honour ●e will not give to any other. But here happily you will ●ke me, if the Ministers of Christ only preach the word, ●nd the Lord reserve this power only to himself to beget 〈◊〉 by the word; if the Ministers of Christ only teach ●s the way of truth, and the spirit alone lead us into all ●●uth, 1 Cor. 4.15. 1 Tim. 4.16. how then doth the Apostle say unto the Corinthians, I have begotten you through the Gospel? and how doth ●e say unto Timothy, Take heed unto thyself, and unto learning; continue therein: for in doing this thou shalt both save thy ●●lfe, and them that hear thee? Whereunto I answer, that the ●●ing, which properly belong unto God are oftentimes in the scriptures attributed unto God's Ministers, because they are instruments which God useth, and whereby God worketh. So ●n the places alleged, I (saith the Apostle) have begotten you through the Gospel; the Apostle because the Lord used him as ●is instrument to beget the Corinthians in Christ jesus, therefore taketh that unto himself which the Apostle james shew●●th properly to belong unto God, where he saith, jam. 1. 1●. that God of ●is own will begat us 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 save both ●hy self, and them that hear thee; there power of saving, Hosea 13.4. which ●oth only properly belong unto the Lord (for it is he that ●aueth, and none besides him) is given unto Timothy, because ●ee was ordained the Minister of Christ, whom he would use ●n granting repentance unto salvation. Many like places might be brought, where that which properly belongeth unto God is attributed unto God's Minister, because of the powerful operation of God's spirit by his ministry. But by this already spoken ye see what in the work of the ministry God doth, and what man doth. Man preacheth the truth b●● God only revealeth the truth: man soweth the mortal seed of the word, but God only maketh it to grow and fractifie: men speaketh the wonders of the law, but God only openeth our eyes that we may see the wondrous things o● his law. This than should teach you so to think of us as of the Ministers of Christ, and disposers of the secrets of God, b● to depend upon the Lord for the revelation of those holy mysteries which we bring unto you. We can only speak unto your ears, but it is the Lord that must work in your hearts: we can only beat upon the outward sense, but he it is that must open the eyes of your understanding: we can only bring the word of salvation unto you, but he it is that by his blessing upon it must make it the word of salvation unto you. And therefore when you come unto the house of God ye should remember to sanctify yourselves, and as the Preacher exhorteth, When ye enter into the house of God ye should take heed unto your feet, Eccl. 4.17. ye should take heed with what affection, with what devotion, with what religious desire ye come to hear the word of the Lord. Ye should not not come hither as to an ordinary meeting, or to a place where ye can be well content to bestow an hour, but ye should come hither prepared with all holy reverence, with souls thirsting after the word of your salvation, and with hearts and eyes lift up unto the Lord, that he will bless the preaching of the word unto you, that he by his spirit will so work together with his word, that it may be unto you the savour of life unto life, that he will incline your hearts to hearken what the Spirit saith and that he will open your eyes that ye may see the wondrous things of his law. And then surely ye should wrestle well, and should not departed without a blessing. For though we be but men that speak unto you, whose breath is in our nostrils, and though it be not in us to ●e grace or understanding to our hearers, yet are we ●e Ministers of Christ by whom ye believe; we are as 〈◊〉 were the conduits through whom the spirit and the gra●●s of the spirit are conveyed unto you; and we are his ●mbassadors by whom he openeth and declareth his ●●ly will unto you. Yea into such a communion hath ●ee joined us with him, Act. 5.3. that when Ananias had lied vn●● Peter, he asked him why he had lied unto the Holy Ghost? ●nd that our Saviour saith, Luc. 10.16. He that heareth you heareth ●●e. To conclude this point, we do pray you in ●hrist his stead, as though God did beseech you through 〈◊〉; and whatsoever good grace is wrought in you, it is ●od that worketh the same in you through our ministry. Be ye therefore diligent to frequent holy exercises, prepare yourselves with all holy reverence thereunto, ●ray unto the Lord that he will bless his holy ordinance ●nto you; harken unto the word, not as the word of ●an, but as it is indeed as the word of God, and receive ●ith meekness the word that is graffed in you, which is ●ble to save your souls. For thus the Lord revealeth his ●●uth, and his will unto his children; neither are we now to ●ooke for any other revelations 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 mean time till God reveal ●hat truth which he hath professed unto them, such grounds of the truth as already they had might with one accord be retained and maintained; which he doth in these words, nevertheless in that whereunto we are come etc. LECTURE LXVI. PHILIP. 3. Vers. 16. Nevertheless in that whereunto we are come. Let 〈◊〉 proceed by one rule, and let us mind one thing. Nevertheless in that etc.] In which words the Apostle exhorteth that in the mean time till God reveal unto the Philippians that truth which he hath professed, such grounds of the truth as already they had received might with one accord be retained and maintained. This is the general scope and meaning of the Apostle in these words. But it will not happily be amiss for the better understanding of them to unfold and open the meaning of them yet a little more particularly. They depend, as ye see, upon that which went before. For the Apostle having before exhorted the Philippians to be so minded as he was in the points before mentioned, had also said, and if ye be otherwise minded, God shall also reveal it. Now saith he, nevertheless 〈◊〉 that whereunto we are come, as if he should have said, but in the mean time till God reveal this truth unto you wherein ye now dissent from me, in that whereunto we are come, i. for so far as we are come, for such grounds of the truth, for such articles of the faith and Christian religion as already we do generally embrace and agree upon, let us proceed in them by one rule, and let us mind one thing. The word which the Apostle useth when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. let us proceed by one rule, is a military word, borrowed from the marching of soldiers unto the battle, whose manner it is to keep their rank, and without any outraying to march along after the prescript rule of their General, or Leader. So that it is as if the Apostle had thus said unto them, let us for so far as we are come, like unto good soldiers which turn not aside, but march on along after the prescript rule of their General, so let us walk without turning aside to the right-had, or to the lefthand after that one rule, let us believe and live as we are directed by ●●●t one rule of his word under whose banner we do fight; 〈◊〉 us so far as we are come walk as Christ jesus hath taught 〈◊〉 in his holy word. The same phrase of speech is used to the ●●e purpose, where it is said, Gal. 6.16. as many as walk according to this ●●e, i. As many as make this word of truth, this Gospel of ●●rist jesus now preached and taught unto you the rule and ●●are of their faith, & life, from which they will not serve, ●●turne aside to the righthand or to the left, peace shall be ●●on them, and mercy, and upon the Israel of God. Let us ●●●ceede by one rule, and let us mind one thing] i. Let there be 〈◊〉 dissensions amongst us, but let us be knit together in one ●●nde, and in one judgement, being of like affection one towards another in Christ jesus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For so the phrase of speech ●●re used signifieth, to be of one mind, of one judgement, of ●●e affection one towards another so that nothing be done ●●rough contention amongst us, as it plainly appeareth both 〈◊〉 the 2. verse of the 2. Chapter of this Epistle, and by divers ●●her places where the same phrase is used. The sum of all ●●s if the Apostle had thus said: God will in his good time ●●eale his truth unto them that be as yet otherwise minded ●●an I am. But in the mean time till God reveal it, let us 〈◊〉 such grounds of the truth as already we agree upon, pro●●ede both in faith, and in life as we are directed by that one ●●le of his word under whose banner we fight, not turning a●●●e from it to the righthand, or to the lefthand, and let us 〈◊〉 knit together in one mind, and in one judgement, so that ●●thing be done through contention among us. This I take 〈◊〉 be the simple and plain 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 dissensions in the Church of God, whence it is that there are ●●ch dissensions and divisions in the Church of God, whereby ●●e unity and peace of the Church is rend a sunder and brought. Not to search farther into the causes thereof than this ●●e scripture giveth occasion, out of this Scripture I note 3. ●auses of the dissensions in the Church of God. The 1. is, because we do not with patience expect and wait till God 〈◊〉 his good time reveal unto us that truth which as yet is hid 〈◊〉 from our eyes. For such oftentimes is our inconsiderate hea●●●dinesse, that if we seem unto ourselves to apprehend this 〈◊〉 that point of doctrine through the suggestions and persuasions of this or that man, by and by we adventure the defence and maintenance thereof, though I●●l have preached, though the Church of God have believed otherwise. We look 〈◊〉 what it is that the Church hath received, but what it is that 〈◊〉 have apprehended, or if we do, rather we strive to bring the Church to that which we have apprehended, than we 〈◊〉 yield unto that which the Church indeed hath received; 〈◊〉 howsoever that we teach may hazard the peace and quite of the Church, yet will we not stay ourselves, and expect●● God may farther reveal his holy truth unto us. And 〈◊〉 hath been heretofore, and is at this day one great cause of division and dissension in the Church. I might instance i● divers heresies wherewith the Church hath been troubled and which have in part been caused because the auth●● thereof would not wait till God should reveal the truth vn●● them. If that ancient father Tertullian had waited till God had revealed unto him that truth which afterward he did reveal unto him, he had not been so tainted with the errors o● the Millenaries, and the Montanists as he was, neither ha● troubled the Church therewith so much as he did. And i● some at this day that trouble the peace of the Church with their strange doctrine would both pray unto the Lord for the revelation of his truth, and patiently wait till the Lord should reveal his truth unto them, we should be more free from disensions than we are. The 2. cause of the dissensions in the Church of God, 〈◊〉 because we do not proceed by one rule in that whereunto we are come. For such oftentimes is our untowardliness, that in the general grounds of Christian religion where●● we do agree we will be slinging out of rank, and not proceed by that one rule of his word under whose banner we do● fight. In the primitive Church all the Churches of Chr●●● were come unto that, that they believed the resurrection of the dead, and that they acknowledged justification by the righteousness of Christ, yet than they proceeded not by one ●●le in these things, but some denied the resurrection of the ●ead of which sort were Hymeneus and Philetus, 2 Tim. 2.17 and some ●ught that unto Christ there must be joined the works of ●●e Law to be made righteous before God. Whereupon followed then great dissensions in the Church. In the reformed Churches of Christ at this day generally we are come to this, ●●at we profess that predestination unto life is not by fore●●ght of faith or works, but by the alone good pleasure of almighty God; that the children of God cannot finally fall ●om faith or grace; that the children of God may and aught 〈◊〉 assure themselves of their salvation; that it is not in man to ●ue himself if he will; that Christ hath freed us from the of hell by suffering the pains of hell for us. And if ●e shall not proceed by one rule in these things, but one ●●ape out from another, what else can follow but great dissensions in our Churches? And is it not a cause of many dissensions betwixt the Romish Church and us that we do not both proceed by one rule in that whereunto we are come? We ●re come to this that we agree in the Articles of the Christian ●aith, that we both believe in the Trinity, that we both believe one Catholic and Apostolic Church, that we both acknowledge one Baptism for the remission of sins, that ●e both look for the resurrection of the dead, and the life ●f the world to come. And yet what dissensions betwixt us ●nd them even about these things? And why? because they do not proceed by one rule of the holy word of life with us, but ●hey fly out into Traditions, Counsels, Fathers, Decretals, Constitutions, and Legends, and keep no order with us in marching along after the prescript rule of our General Christ ●esus. The 3. cause of the dissensions in the Church of God is, because we do not all mind one thing. For such oftentimes ●s our waywardness that when in the substance of the doctrine we agree with the Church, yet will we pick a quarrel either at the Professors of the truth, or at some ceremony, or at some defect in the discipline of the Church whereby we will make a schism in the Church. What a stir made Corah, Dathan and Abiram in the congregation of Israel? And whence was it? They could not abide Moses and Aaron, but took exceptions against them saying, Num. 16.3. Ye take too much upon you, seeing all the congregation is holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? What contentions likewise were there in the Church of Corinth, and how did they one swell against another? 1 Cor. 1.12.11.4.21. And whence was it? One held of Paul, another of Apollo's, another of Cephas, another of Christ, one would pray and prophecy bareheaded, another with his head covered, and when they came unto the Lord's supper one was hungry, and another was drunken. This distraction in mind and judgement bred among them so great dissensions, as that it may seem to have been one special cause why the Apostle wrote the former Epistle to the Corinthians, even to repress their dissensions caused by their distractions in mind, and i● judgement. And this at this day is the cause why the Brownists and Baroists separate themselves from our assemblies, and making a schism and division will not present themselves in our congregations. They do not charge us with corruption of doctrine, but because of some things in some ceremonies, and in our outward discipline they cannot, they say, be of one mind with us, and therefore they break out from us. Thus ye see what the causes of the dissensions in the Church of God are, at least such as this place of Scripture seemeth unto me to point at. The 1. because in things that are not yet revealed unto us we do not with patience expect and wait till God in his good time reveal unto us that truth which as yet is hid from our eyes. The 2. because in things that are revealed unto us we do not proceed by that one ru●e of his word under whose banner we fight, but fling out some of us unto traditions, decretals, constitutions, legends, and the like. The 3. because we do not mind one thing, but are too ready to fall at odds, and through contention to make a schism, and to rend the seamless coat 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 dissensions as spring from these causes before mentioned. The ●medies according to the number of the causes are three, ●●h sore requiring a salve, and each cause of dissension standing in need of a remedy against it. The 1. remedy against dissensions caused by not waiting till God reveal things not 〈◊〉 revealed, is when any truth is not yet revealed unto us ●●h patience to wait till God in his good time reveal his ●●ly truth unto us. For this we know that he who prayed thus to his Father, Sanctify them with thy truth, thy word is truth, joh. 17.17. ●d was heard in the things which he prayed for, will reveal 〈◊〉 truth unto us so far as shall be necessary for us. But in the ●●an time either we should so speak of the things that are not ●●ealed unto us as submitting that we speak unto the judgement of the Prophets, as the Apostle willeth, 1 Cor. 14.32. or else we should ●ld our peace, and hearken unto him unto whom God hath ●ealed his truth, as the same Apostle willeth in the same ●ace, saying, If any thing be revealed to another that sitteth by, 30. 〈◊〉 the first hold his peace. A rule to the practice whereof the apostle seemeth unto me to exhort where he saith, Rom. 12.3 Let no man ●esume to understand above that which is meet to understand, but 〈◊〉 him understand according to sobriety, as God hath dealt to eue● man the measure of faith. For he which will seem to vnder●and before it be revealed unto him, how doth he understand ●●cording to sobriety? how doth he not understand above ●●at which is meet to understand? But the Apostle would ●aue every man to understand according to sobriety, and no ●an to understand above that which is meet to understand, ●nd consequently would have all men with patience to wait ●ll God shall reveal that unto them which as yet is hid from ●heir eyes. In the practice of which rule if we would be as careful as we are skilful in the knowledge of it many of us, ●he Church should be freed from dissensions wherewith it is troubled. As many of us therefore as love the peace of Zion, ●n the things that are not yet revealed unto us let us with pa●ience expect till God in his good time reveal them unto us, ●nd in the mean time let us either submit that we speak vn●o ●he judgement of the Prophets, or else let us hold our peace & hearken unto them unto whom God hath revealed his truth. The second remedy against dissensions caused by not proceeding by one rule in the things revealed, is, in the things that are revealed and generally agreed upon amongst us, to proceed by one rule, even that one rule which God hath prescribed us in his word, and not to decline from that either to the right hand or to the left. Gal. 6.16. For, as the Apostle saith, as may as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God. Whence it is clear that so we ha●e peace both with God and amongst ourselves, if we walk according to the rule set down by the Prophets and Apostles. For that is the rule which he speaks of, and whereof he had said before, 1.9. If any man preach unto you otherwise then that ye ha●● received, let him be accursed. So that as the Lord commanded josua, Ios. 1.7. we may not departed or turn away from it to the right h●●● or to the left. To this purpose also is that of our Apostle, where he saith, Rom. 16.17 I beseech you brethren mark them diligently which cause division and offences contrary to the doctrine that ye have learned. In which place the Apostle would have the Romans constantly to hold fast that doctrine which they had learned, signifying withal that they should not want those that would labour to cause division and offences amongst them. But thus they should avoid them, if they would continue in the things that they had learned. Whence it appeareth that it is a notable way to avoid divisions and dissensions, to believe and live after the rule of the word. By which rule if our adversaries would have proceeded with us, they should not by their division have so much troubled the Church; or if yet they would proceed by this rule with us, many dissensions wherewith the Church is troubled might easily be appeased. And if amongst ourselves and in our own Churches we would proceed by this one rule, and not leap out unto conveniences, Christian policies, danger of innovations, and the like, whatsoever blemishes almost we have by any dissensions amongst us might quickly be wiped out. As many of us therefore as love the peace of Zion, let us in the things that are revealed unto us proceed by one rule, even that one rule which God hath prescribed unto us in his holy word, and let us not turn away from it to the right hand or to the left, and so shall peace be within our walls, and plenteousness within her palaces, so ●ll we see jerusalem in prosperity all her life long. The third remedy against dissensions caused by distraction 〈◊〉 mind and judgement, is, all to mind one thing, to be knit together in one mind and judgement. A remedy which the apostle often prescribeth to repress such dissensions as arose 〈◊〉 the Churches that he had planted. I beseech you brethren, 1 Cor. 1.10. ●ith he, by the name of our Lord jesus Christ, that ye all speak ●e thing, and that there be no dissensions among you; but be ye ●it together in one mind, and in one judgement. He would have ●o disagreeing in words amongst them, because that ingen●ers dissension of mind, and so repugnancy of judgement, ●hich is the mother of schism and heresy. In a word, he ●ould have no dissensions amongst them, and therefore he ●ould have them all speak one thing, he would have them ●it together in one mind, and in one judgement. And as ●ere he beseecheth the Corinthians by the name of Christ jesus ●hat they mind one thing, so in the epistle to the Romans he takes a most earnest prayer unto God for them, that they ●ight be like minded one towards another. Now, saith he, ●he God of patience and consolation give you that ye be like minded ●e towards another, according to Christ jesus, Rom. 15.5.6. that ye with one ●inde and with one mouth may praise God, even the Father of our Lord jesus Christ. So necessary he thought the consent of minds and judgements, and such a notable remedy he thought it to be against all divisions and dissensions, that he poureth out this most earnest prayer unto the Lord, that he ●ould work in them this consent of minds and judgements, that they might mind one thing. Where withal it is to be noted, that he prayeth that they be like minded one towards another according to Christ jesus: as also in this next chapter ●he prayeth Euodias, and beseecheth Syntiche, Phil. 4.2. that they be of one accord in the Lord. For otherwise if we be like minded, but not according to Christ jesus, if we be of one accord, but not in the Lord, our consent is not an unity, but a conspiracy, such as was the consent of the high Priests, Scribes, and pharisees when they condemned our blessed Saviour, and of the people of the jews, when all the multitude cried at once, saying, Crucify him, crucify him, away with him, and deliver to 〈◊〉 Barrabas; and of that last Council held at Trent, when so many things were so Antichristianly concluded against the true, ancient, Catholic, and Apostolic faith. If then as we have one Lord, one faith, one baptism, one God and Father of all, which is above all, and through all, and in us all, so we would be like minded one towards another according to Christ jesus, dissensions were easily banished if they were, and easily kept out if they were not. Which rule if we had kept, or could keep so well as we should, they whose dissensions are so notoriously known between their Franciscans and Dominicans, their Thomists and Scotists, their Canonists and Divines, should not be able to twit us so much with our dissensions as they do: neither should the Brownists and Baroists have been such an offence as they have been, if in that whereunto we are come they had been of one accord with us in the Lord. As many of us therefore as love the peace of Zion, let us be knit together in one mind, and in one judgement in the Lord, let us speak one thing, and let us be of like affection one towards another. So shall the peace of our jerusalem be as the light of the Sun, and her prosperity as the noon day. Let us by all means avoid all dissensions and divisions, and endeavour to keep the unity of the spirit in the bond of peace. And therefore in the things that are not yet revealed unto us, let us with patience wait till God in his good time reveal them unto us; let us in the things that are revealed unto us proceed by one rule, that one rule of God's word, not declining from it to the right hand, or to the left, and let us be like minded one towards another according to Christ jesus, that with one mind and one mouth we may praise God, even the Father of our Lord jesus Christ. So, and so alone shall we build, that neither hammer, nor axe, nor any tool of iron shall be heard in the Lord's 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 we are come let us proceed by one rule, etc. which showeth, that howsoever one came short of another, yet he would have every one of them so far as they were come to go forward, and as in marching against the enemy the stronger to encourage the weaker, and the weaker to rank with the stronger, and both to proceed by one rule of their great General Christ jesus. Whence I observe, that neither they that are weaker than others in faith, in knowledge, or in obedience, are to be discouraged, or to sit them down because they are weak, nor they that are stronger than others in faith, in knowledge, or in obedience, are to be puffed up in themselves, or to contemn them that are weaker because they are stronger, but every man is according to the measure of grace that is given him to walk by that rule which God hath prescribed him, and one to help another in fight a good fight, and finishing their course. All of us are ranked to run, and billed to fight, albeit unto all of us be not given like speed to run, or like strength to fight, and all of us must run and fight, though we cannot run with the speediest, or fight with the strongest. And shall we either be discouraged and sit down because we cannot match with the best, or swell and disdain because we are not as others, but as good as the best? It is as if the foot should be dismayed and deny to go because it is not the head; and as if the head should disdain to direct the steps because it is above the foot. The father of the child that was possessed with a dumb spirit, saw (no doubt) his own weakness to be great when our Saviour said unto him, If thou canst believe, Mar. 9.23. all things are possible to him that believeth. Yet he fainted not, but holding on a good course he said, Lord I believe, help mine unbelief. 24. And our holy Apostle knew right well how strong he was in the spirit, and how he abounded in the graces of the spirit: yet he disdained not to become as weak unto the weak, 1 Cor. 9.22. that he might win the weak, and gain them unto Christ. And both these marched in their rank, and fought well, inasmuch as the weak fainted not because he was weak, nor he that was strong disdained not the weak because he was strong. Let no man therefore be discouraged or faint because he is weak and unable to run with the foremost. Some in marching forward must be before, and some behind. Let not him that is behind faint, but march forward. Let him march after the rule prescribed him by his General, let his word be a lantern unto his feet, and a light unto his paths, to direct his going in the way of his commandments. To have strength to run with the foremost is a great grace of God, and to be sought after by all manner prayer and supplication in the spirit. But if thou walk forward in that weakness of thine according to the measure of grace that is given thee by the rule which thy God hath prescribed thee, this shall bring thee peace at the last, and guide thee unto the haven where thou wouldst be. Let not thine heart therefore be troubled nor fear. In what weakness soever it is that thou walkest, bless thy God that hath set thee in the way, and proceed as he giveth grace in the way. LECTURE LXVII. PHILIP. 3. Verse 17. Brethren, be followers of me, and look on them which walk so as ye have us for an ensample. For many walk etc. NOw the Apostle goeth forward, and having before proposed his own example unto the Philippians, thereby both to instruct their understanding in matters of doctrine, and likewise to stir them up unto 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 have a pattern to rectify their judgements in the truth, and to follow after Christian perfection in all holy conversation of their life. Here than first we have the Apostles exhortation unto the Philippians; secondly, certain reasons to move them to hearken unto his exhortation. The exhortation in these words, Brethren, etc. The reasons in the verses following unto the end of the chapter. His exhortation consisteth of two parts: first, that the Philippians would be followers of him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. neither doth the word simply signify followers, but that they would be followers together of him. Which may have a double meaning, either ●hat they would all with one mind, and with one heart jointly together follow his example, or else that as other Churches which he had planted in the faith followed his example, so ●hey likewise together with them would follow his example Howsoever that be meant, it is clear that the Apostle would have the Philippians to look at him, and as they had heard him to be minded, and seen him to walk, so he would have ●hem to follow him in wholesomeness of doctrine, and integrity of life. He knew that examples, as ordinarily they are wont to do with men, might much prevail with them. Lest therefore they should happily be drawn away by the exam●ples of the false teachers, having it may be a greater show of holiness in their life than they had soundness of judgement in the truth, he draweth them unto his own 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 unto him, being so minded towards the truth as he was, and walking so in holy conversation of life as he did. For unto 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 he was now in prison, that it was hard to tie them to the imitation of one man, to one man's example. He doth not therefore tie them to the imitation of himself alone, but having exhorted them to be followers of him, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and look on them with a diligent eye unto them, as unto the mark whereat ye shoot, which walk so, so sound grounded in the truth, and so earnestly endeavouring after Christian perfection in this life, as ye have us for an ensample, in whose doctrine is nothing but pure, in whose life is nothing but holy. So that he allows them to follow the example of other than himself, but with all he doth not leave it unto their choice to follow whom they will, but marks them out what manner of men they should choose for examples to follow, namely such as were like him, and such as of whom they might truly say, he walk; so he embraceth the same truth, and ordereth his whole life as our Apostle did. The sum then of his exhortation is as i● he had thus said, Brethren, ye have heard and know how I am minded towards the truth, and how I follow hard towards perfection in my life. Be ye followers of me in both these things, and walk so as ye have me for an ensample Neither do I tie you only to myself to follow me, but look who they are that walk so, showing themselves an ensample of good works, with uncorrupt doctrine, with gravity, integrity, and with the wholesome word which cannot be reproved, as ye have me for an ensample; and look diligently on them, and follow them as they follow me, and both of us Christ. Which being the meaning of these words in this exhortation, let us now further see what notes we may gather hence for our use and instruction. The first thing which I note is, that the Apostle would have the Philippians to follow the example not of whomsoever each man in his private fancy did best like of, but of him, and of such others as walked so as they had him for an ensample Whence I observe, that in the course of our Christian walking we are to follow the example of such as by their holy walking show plainly that they have been brought up in the school of Christ, and that they are the faithful children of God. An ordinary thing it is for men to look at the example of others, and so to walk as they have others for example: for the example of others going before us is a great inducement unto us to do the like, whether the thing be good or evil. We see the manifold examples of holy men mentioned in the holy word of God, even so many and so divers, as that whether we look for direction in the general course of Christianity, or in the particular calling wherein we are placed, we cannot want multitude of examples to direct us. And wherefore hath the holy Ghost set them down but for our use, that we might so walk as we have then: for examples: For, Rom. 15.4. as the Apostle saith, whatsoever things were written aforetime, were written for our learning. The Prince in josiah, the Counsellor in Hushai, the rich man in Abraham, the poor man in the Shunamite, the great Officers of great men in the eunuch of Candaces the Queen of Ethiopia, Act. 17. the captive in ●aniel and the three children, the banished in joseph, the afflicted in body or goods in job, the soldier in Cornelius, the merchant in those merchants that holp to build the walls of Ieru●●lem, the artificer in those that wrought in the work of the ●emple, the husbandman and those that are occupied about ●●ttell, in Noah and the patriarchs, 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, have ●otable examples after which they may walk, and be directed 〈◊〉 their several Christian duties. No course of life, no state of ●alling, no condition of either sex, but may have examples in ●●e word for all holy direction in every holy course. And if ●ee look even into our own times wherein we live, we shall ●ot hear of that duty enjoined unto us, but we shall hear 〈◊〉 see those that have to their high praise both with God and ●en performed it before us. This than we must know, that ●●ese examples both old and new are in this manner set before ●ur eyes to the end that we might be lead thereby unto those Christian duties which the Lord our God requireth at our ●ands which make profession of his glorious Gospel. For of his we may be sure, that if the multitude of holy examples ●herewith we are beset, shall not prevail with us to do the ●●ke, they shall assuredly be so many witnesses against us to ●he increasing of our condemnation. Now herewithal we must note, that the life of such holy ●aints of God as either have lived before us, or do now presently live with us is not, nor may be any certain or perpetual rule unto us of religion, piety, or Christian life. For none ●f all the Saints of God, were they never so holy, never so ●eare in God's sight, but they have had their blemishes in their ●●ues budding out of that natural corruption which they ●rew from the loins of our first Parents. Noah that preacher ●f righteousness is noted for drunkenness: lust Lot with in●est: Abraham the father of the faithful with lying: Isaac the ●eed promised by God with the same fault: jacob that wrested ●ith God and prevailed with the same fault: joseph preserved from many dangers by God's providence with profane swearing: Moses unto whom God spoke face to face with murmuring: David a man after Gods own heart with murder & adultery: Peter with denying his Master Christ: Paul with boasting of his revelations: james and john with ambition: and the like is to be said of all other the Saints of God: none that may not justly be noted with some blemish in their life: so that none of all their examples may be unto us the rule of our life. Only the word which is a lantern unto our feet and a light unto our steps is the rule of our life. All examples of men if they be looked into willbe found too crooked to make a straight-rule. Only the example of Christ jesus both God and man is without all exception a perfect example, all whose actions are our instructions, and whose whole life is a thorough direction for our whole life. In the imitation then and following of the Saints of God, to make an holy use thereof, we must observe these rules. 1. That we do not otherwise follow the example of them then they follow the example of Christ. So the Apostle teacheth us where he saith, 1 Cor. 11.1. be ye followers of me even as I am of Christ. I● than Paul be exalted through the abundance of Revelations, whereas Christ hath taught us to be meek and lowly in heart; or if Peter deny his Master whereas Christ hath told us that whosoever denieth him before men he will also deny him before his father which is in heaven, here we must leave Peter and Paul, and follow our Master Christ. Him we must always follow, and Peter and Paul, and other of God's Saints as they follow him, but not otherwise. If they be fervent in love as Christ was, meek and lowly in heart as Christ was, patiented in trouble as Christ was, ready to forgive as Christ was, be earnest in prayer as Christ was, if they go about his business 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 observed in the imitation of the Saints of God, that we follow them no in things peculiarly belonging unto them, but in the things which they did as Christians. For so to follow Christ jesus himself in the things which peculiarly belong unto himself were very absurd; as to follow him in fasting forty days and forty nights, in walking upon the seas, in causing ●e surging waves to cease with his word, in cleansing the Levers, raising the dead, and the like whereby he showed him●elfe to be the true Messiah. And so likewise to follow Abra●am in offering up of his son Isaac, to follow Moses in smi●●ng the stony rock that waters may run in dry 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 warrantise. And therefore when james and john said unto Christ, wilt thou that we command that fire come down from heaven as Elias did? Luc. 9.54.55. Christ rebuked them and said, ye know not of what spirit ye are: 〈◊〉 if he should have said, Elias did so indeed, but ye are not ●erein to follow Elias. We are therefore to observe what they ●id by peculiar office, authority, or commandment, and ●ot to labour to follow them therein, and what they did generally as Christians, and therein to follow them as they follow Christ. The 3. rule to be observed in the imitation of the Saints ●f God is, that in earnest desire to be like unto them we resemble as near as we can such holy actions of faith towards God, ●nd love towards all Saints as they were most renowned for. For to eat and drink, to talk and walk, to borrow and lend, and the like which nature teacheth are no actions of imitation, but to love one another as David and jonathan did, to redeem our own peace and quietness with some loss as Abraham did, to be faithful in the Lord's house as Moses was, ●o cloth the naked, to feed the hungry, to judge the fatherless and widow as job did, to delight in the Law of the Lord, and to exercise ourselves therein day and night as David did, to serve the Lord with fasting and prayer as Anna did, to sit down at jesus feet and hear his preaching as Mary did, to restore with vantage that which was taken by forged cavillation as Zaccheus did, these and such like are the actions wherein we should earnestly desire to resemble the Saints of God as near as we can. And if we mark it, in the places where we are precisely exhorted to follow the example of the Saints of God we are exhorted to follow them in these and the like things, as in believing that faith is imputed unto us for righteousness as it was to Abraham, Rom. 4.23 1 Cor 4.16.11.1. 2 Thes. 3.8. in suffering affliction for Christ his sake, in not seeking private profit, but the profit of many that they may be saved, in labouring carefully, and not walking inordinately, in following after perfection Christianly, and embracing the truth zealously as in this place of our Apostle. More rules I doubt not might be noted, but these being observed we shall make an holy use of following the example of the Saints of God in the whole course of our life. But if we do consider what holy use we make of such examples of the Saints of God as either have been or are, it will appear that many of us make little or no benefit at all of them. For not to speak of great Princes, and Councillors, whom it were to be wished that they were like unto good josias, and faithful Hushai, our rich men do they not more resemble that rich man in the Gospel, that was clothed richly, and fared delicately every day, but never regarded poor Lazarus that lay at his gate full of sores begging some crumbs that fell from his table, Luc. 16. than Abraham? The poorer sort do they not more resemble those four Lepers that first entered into one Tent and spoiled it, 2 Reg. 7.8. and then into another and spoiled it, than the good Shunemite? Our Artificers and Tradesmen do they not more resemble Demetrius and his company mentioned in the Acts that made more account of their gain, Act. 19.24 and of their bellies then of Paul, of the Preacher, or of the preaching of the word, than those that wrought in the work of the Temple? Our Countrymen and they that are occupied about their cattle and their grounds, do they not more resemble those that could not discern between their righthand and their lefthand, that had no knowledge in the ways of God, jonah. 4.11. or the things that belonged unto their peace, than Noah, or the patriarchs? Our Magistrates do they not more resemble those of whom Solomon speaketh, Pro. 29.2. that when they rise up men hide themselves, when they bear rule the people sigh, than Moses, or josua? Our Ministers do not they resemble more those, of whom the Apostle saith, that they sought their own, Phil. 2.21. and not that which was jesus Christ's, 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 do look at the examples of the Saints of ●od, what do we? For examples of the Saints of God mentioned in the word of God, either we say that they are only to ●e wondered at but not to be imitated, or else we follow them 〈◊〉 the things wherein we ought not. If Samson say, jud. 15.11. as they did ●●to me so have I done unto them, by and by we persuade ourselves that we may lawfully be revenged of our enemies. If ●lisha curse them that mock him even unto the death, 2 Reg. 2.24. and tearing 〈◊〉 pieces by bears, by and by we think we have a good defence ●r us if we curse those that wrong us even unto hell. And if Moses or jeremy draw back the shoulder when the Lord calls ●●em, by and by we think we may be excused if we do not always hearken when the Lord doth call us to this or that duty. And so likewise in the rest: either we think them on●● to be admired but not to be imitated, or if we do imitate ●●em it is either in the things that we should not, or as we ●ould not, only looking unto 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. Again for examples of such of God's Saints as live among ●s, and whose practice we may see daily before our eyes when ●●e are told of them, we scorn that their actions should be residents for us to follow; yea such is our corruption that oftentimes we are not ashamed to say, do such and such men ●●uour such a godly work, further such an holy action, countenance such a religious exercise, we will hinder it, we will ●rosse it, we will crush it, or else we will take the foil: 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 heavy hand ●f God upon us grieve them, doth swearing, and profaning ●f the Lords day grieve them, we will do 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 have some exception against them wherefore we 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 far from following their example as that we will both cross what good they intent if we can, and beside we will grieve them either by ourselves or others as much as we can. This is the use that generally we make either of old or new examples, past or present. But beloved it should be far otherwise as already we have heard. Yea a great cause it should be unto us of thankfulness unto our God for his great mercy towards us, in that he hath vouchsafed to beset us with so many old and new examples of his holy Saints, whereby we might be drawn to walk in such an holy course as they walked. Let us therefore be thankful unto our God for them, and to testify our thankfulness let us always remember them, and in our lives follow the holy practice of them. For, for that purpose were they written which are commended in holy Scripture unto us. And as I told you let us be sure of this that if the multitude of holy examples past and present wherewith we are compassed shall not prevail with us to be followers of them, they shall most undoubtedly be so many witnesses against us to the increasing of our just 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 jesus, and had walked in all holy conversation amongst them. Whence I observe that the Ministers of Christ are not only to teach the truth of Christ jesus with uncorrupt doctrine, with gravity, integrity, and with the wholesome word which cannot be reproved, but withal to be such examples unto their flocks as that they may say with the Apostle, Be ye followers of me, and of such 〈◊〉 walk so as ye have me for an example. This our Apostle required of Timothy, 1. Tim. 4.12 where he said unto him, Let no man despise thy youth, but be unto them that believe an ensample in word, in conversation, in love, in spirit, in faith, and in pureness. And likewise of Titus where he said, Tit. 2.7.8. above all things show thyself an ensample of good works with uncorrupt doctrine, with gravity, integr●●● and with the wholesome word which cannot be reproved, that he which withstandeth may be ashamed, having nothing concerning yo● to speak evil 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, 1 Pet. 5.2.3. feed the flock 〈◊〉 God which dependeth upon you, caring for it not by constraint but willingly, not for filthy lucre but of a ready mind, not as though ye ●ere Lords over God's heritage, but that ye may be ensamples to the ●●●cke. And this the very names given unto them in the holy scripture requireth of them, in that they are called a city set 〈◊〉 a hill, that is looked unto far and near, lights that must ●ine before men by good works, shepherds that must feed 〈◊〉 the word, and by example, guides that must direct by the ●holesome word of truth, and by holiness of life, watchmen ●●at must not fail to give warning both by doctrine, and by ●fe etc. Yea the diversity of the dispositions of their flock requires this of them. For though Lydia attend unto the ●●ings which Paul speaks, and hearing believeth, though ●●me receive instruction by hearing the holy word of life, yet ●ust they generally be drawn 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 behaviour is regarded as much, if not more, as ●●is doctrine. And doth not reason itself require, that as the knowledge of Gods will is first revealed unto them, and by ●heir ministery unto the people, so they should be the first ●nd most forward in the execution of every Christian duty, 〈◊〉 the end that it may appear that they teach others no ●ourse of life, but that which they themselves do with all carefulness walk in? yes surely, both precept, and the names given unto them, and the nature of them that are to be instructed, and reason itself requireth this of Christ his Minister's ●hat they feed the flock of God which dependeth on them ●oth by the holy word of truth, and likewise by holy example of life. And doing thus, their example of life of all o●hers that live with us aught to be followed. The sheep of ●ll others ought to hear their Pastor's voice, and they that are ●o be led in the way are to follow of all others them that are appointed to be their Guides, when their shepherds & their Guides shine as holy lights before them, and hold out the word of life unto them. Exception I know will easily be taken, and I wi●h it might not justly be taken, but it will be excepted and said, that if Ministers were such as now we speak of, ye would follow them, and walk as ye had them for an ensample. But how few such Ministers be there? How many be there that are both wicked in life, and unable to teach? How many be there of those that do teach that though they can speak smoothly and finely, as they think, yet do more hurt by their lewd and wicked example of life in one year, than their doctrine 〈◊〉 do good in their whole life? True it is, the complaint is too just of too many: and better it had been they had been stifled in their cradles then thus they should have opened men● mouths against them to the scandal of their calling. For though they shall say in that day, Lord, Lord, have we not prophesied in thy name: for I let the lewd and unlearned beasts go, and leave them to their judgement that run before they be sent: though I say they shall say in that day, Lord▪ Lord have we not prophesied and preached in thy name, y●● shall it be said unto them, Mat. 7.23. I never knew you, depart from me, ye● that work iniquity. Whatsoever they preached, if they wrought iniquity, they shall not be able to stand in the judgement, nor in the congregation of the righteous. But, beloved, it standeth you upon to look unto it ho● just 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 be reproved. But admit that his life be not answerable to his teaching: this should be no reason for thee to give less credit or obedience to the doctrine of truth which he delivereth. For our Saviour hath taught thee to hearken unto him if he sit in Moses seat, Mat. 23.3. and to do as he saith, though thou may not do as he doth, if he say well, and do not accordingly. It is his doctrine not his life that thou must look unto. O but thou wilt say why should I believe him, or do as he saith when he doth clean contrary himself: surely that which he saith is but for fashion's sake he knoweth some nearer way to heaven than he tells us of, else he would never do clean contrary, and therefore th●● ●ilt venture aswell as he, and do as he doth how bad soever 〈◊〉 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 blood shall be required at his hands, but ●●ou shalt die in thy sins: and see thou what thou hast gai●ed by thy dalliance. I wish indeed that no such exception ●●uld justly be taken against the doctrine or life of any in the ministry. For certainly such as both by the wholesome ●ord, and by an holy life preach unto the people be the holy Ministers whose labours are found fruitful. But if their life 〈◊〉 not agreeable to their teaching, do ye take heed how ye neglect the word of salvation preached and taught unto you. ●nd they whomsoever the Lord hath blessed with such Teacher's as go in and out before them in soundness of doctrine, ●●d holiness of life, let them take heed how they follow 〈◊〉 their example, and hearken unto their voice. If ye shall mosely and cunningly seek their disturbance, to withdraw ourselves from the light and easy yoke of hearkening unto ●●em, and following them, your judgement shall be just whatsoever it shall be. But blessed shall ye be if ye harken ●●to their voice, and so walk as ye have them for an ●●sample. LECTURE LXVIII. PHILIP. 3. Vers. 18. For many walk of whom I have often told you, and now tell you weeping, that they are the enemy's 〈◊〉 the cross of Christ. NOw follow the reasons to move the Philippia●● to hearken unto his exhortation, which was to be followers of him, and to look on such as walked so as they had him for an ensample. For many walk etc.] This is the first reason which the Apostle useth to move the Philippians to hearken unto his exhortation. His reason, ye see, is drawn from a contrary example, and the danger that followeth such walking as these many use which he speaketh of. Why then would the Apostle have 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 look for the like end that is destined unto them, even damnation: such as were those whom in the beginning of this Chapter he called dogs, evil workers, the concision; whom he now again describeth by five notes; As 1. th●● they are the enemies of the cross 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 mind earthly things. In that he saith many walk, he signifieth the more danger of them because they are many. Again in that he saith that he had often told them of them, he signifieth both his own continual care over them, and the greatness of the danger by those evil walkers, which caused him so often to tell them of them. Again, in that he now tells them of the● weeping, he signifieth both his own entire affection towards them, and likewise his grief and sorrow of heart that either there should be any such enemies of the Gospel to trouble them, or that they should give any ear unto them. Again, in that he noteth them to be the enemies of the Cross of Christ, he signifieth their corruption in doctrine, and in life. In doctrine, for that by urging the necessity of circumcision and the works of the Law unto righteousness and salvation, they made the cross of Christ to be of no effect, and abolished the work of our redemption by Christ jesus. For, Gal. 2.21. as the Apostle saith, if righteousness be by the Law, which these men taught, than Christ died without cause. In life, for that they would not suffer persecution for the cross of Christ, and therefore applied themselves to the humour of the jews, and preached unto them circumcision, and the law. In both these then, that by their doctrine they detracted from the merits of Christ his Cross, and redemption by his blood, and avoided to suffer persecution for the cross of Christ, the smart whereof they felt that sincerely preached Christ crucified, in both these I say they showed themselves to be enemies unto the cross of Christ. Again, in that he noteth their end or reward for the recompense of such their walking to be damnation or destruction, he signifieth how needful it is for the Philippians if they fear their end to fear likewise so to walk as they do, so to believe and live as they do. Again, in that he noteth their God to be their belly, he signifieth what principally they respected in preaching of Christ, namely their profit, their pleasure, and their ease. They preached Christ, not sincerely, and purely, for Christ his sake, but with reference to please others, and to seek their own good. Inasmuch therefore as they were lovers of pleasure, of profit, of ease more than lovers of good, the Apostle saith that their God was their belly, that being each man's God which he best loveth. 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 be ashamed, as some think, or that the vain glory and estimation which they seek after amongst men, neglecting the true glory of Christ jesus shall turn to their confusion and shame, as I rather think the words to be understood. Lastly, in that he noteth them to mind 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 above. So that 〈◊〉 we mark it, as in the whole there is a general reason to move the Philippians to follow him, and such as he was, because of many false Teachers which walk inordinately, so in each point of this general reason as it is set down there is a several reason to the same purpose. For why would he have them to follow his example, and the example of such a● he was? Because many walked to and fro: Which showeth that they might easily fall upon those which were bad being many, of whom he had told them often, which showeth as his care, so the greatness of the danger if they should fall upon them & follow them, and of whom now when he wrote this Epistle to them he told them weeping, which shows as his affection towards them, so his grief that either there should be such, or that they should hearken unto such, that they are the enemies of the cross of Christ, derogating from the merits of Christ his cross, and avoiding persecution for the cross of Christ, whose end is damnation, which, may justly fear any from following them, whose God is their belly, which showeth that they seek their own, and not that which is jesus Christ's, whose glory is to their shame, which showeth the confusion that shall come upon that estimation which they see●e after amongst men, which mind earthly things, which showeth their worldly minds and earthly cogitations. Every o● which several points ought to stand for a reason with the Philippians to move them to hearken to high exhortation. And now that we see the meaning and force of these words in this reason of the Apostle, let us also see what notes we may gather hence for our own use and instruction. The first thing I note is, that the Apostle saith, he told them often of these enemies of the cross of Christ, whereof he now telleth them. And so in the beginning of this chapter, he said that it grieved him not to write the same things unto them whereof before he had told them. And what was that? That they should beware of dogs, of evil workers, of the concision. Whereby the Apostle showeth his own continual care over them, and likewise the greatness of the danger by these enemies of the Gospel of Christ, which caused him so often to tell them of them. Whence I observe the great care which ought to be in the Pastor over the people committed to his charge, once and again, continually to warn and admonish them of such things as may be dangerous and hurtful unto them. Our blessed Saviour, the good shepherd, and great bishop of our souls hath by his own example taught us to do so: For as we read, he ceased not to tell his Disciples of ravening wolves, of such as would deliver them up to the counsels, and would scourge them in their synagogues, of being baptized with his baptism; he ceased not to ●arne them to beware of the Scribes and pharisees, to beware of the leaven of the pharisees, to take heed and beware of co●etousnes. Our holy Apostle likewise as a follower of Christ professeth unto the Ephesians, A●t. 20.31. that he ceased not to warn every one both night and day with tears, of grievous wolves which after his departure would enter in amongst them, not sparing the flock: and often he warneth the Churches unto which he writeth to beware of division and dissension. Will they then that have the oversight of any people walk as they have Christ, and our holy Apostle for an ensample. It may not grieve them to te●l their people often of such kind of men, and such manner things as may be dangerous and hurtful for them. And this often beating upon the same thing, what ought it to teach you men and brethren? Surely if we tell you often of some thing whereof we would have you to take heed and beware, it may be an argument unto you that the greatness of the danger, and the grievousness of the sin causeth us so often to urge it, and to beat upon it. Do we then often tell you of profaning ●he Lords day, of negligence in coming to this and the like places to hear the word of the Lord, of giving your members weapons of unrighteousness unto sin, and the like? Do we often warn you to beware of those that compass sea and land to make one of their profession, and when he is made they make him twofold more the child of hell than they themselves are, of those that through covetousness seek with feigned words to make merchandise of your souls, of those that live at ease in Zion, and put far from them all remembrance of the evil day, and the like? Assure yourselves the danger is great if ye do not hearken, and the punishment of your sin lieth at your door, if you reform not that sin whatsoever it be whereof ye are so often told. Look well therefore unto it whensoever ye are often told of any thing to be reform, and think not with yourselves that it is but a small matter, and that there needs not half so much ado about it; but persuade yourselves that it much concerneth you to redress it. And whether it be for any manner of thing to be reform, or for any kind of person to be avoided, defer not too long to hearken to that which is told so often. Again, this often telling you of the same thing to be reform or avoided, may put you in mind of that natural corruption which hangeth so fast on you. Much ado to bring us to the mortification of the old man, and though we be told again and again of such sins as hold us captive at their own pleasure, yet can we be content to put of from day to day, and with the sluggard to say, yet a little sleep, a little slumber, 〈◊〉. 6.10. a little folding of the hands to sleep. But let us know that this is a part of natural corruption to stand in need so often to be told, or not to hearken when we are told so often. Let us therefore shake of this corruption, and either let us not need so often to be told of any thing, or at least when we are so often told, let us hearken and obey, and avoid or reform whatsoever it is that we are warned and admonished of. For as it is the Pastor's duty to tell us of things to be reform or avoided, so is it our duty to hearken and obey when we are told; and this duty to tell us often of such things is imposed upon the Pastor, because of the negligent performance of our duty to hearken and obey when we are told. Let us therefore at all times give all diligence to hearken unto the things that belong unto our peace, and to obey from the heart that form of doctrine whereunto we are delivered to conform ourselves according unto 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 cross of Christ. Whereby the Apostle showeth both his great affection towards the Philippians, and his great grief that either there should be such, or that they should hearken unto such. Whence I observe the great and godly affection which ought to be in the Pastor towards his people, even so great that it should grieve him, and even cause him to shed tears to see the enemies of the truth to trouble his people, or to see his people drawn into any sin or error by any that are otherwise then well and godly minded. For thus we testify generally our affection unto the Church of God, if we be grieved to see it assaulted by the Dragon, or the Dragon any way to prevail against it. We see how Samuel mourned for Saul, 1 Sa. 15.35. when by his disobedience he had provoked the Lord to anger against him. We see how the Prophet jeremy wished that his head were full of water, Jer. 9.1. and his eyes a fountain of tears that he might weep day and night for the slain of the daughter of his people: and how in another t●ee he crieth, My belly, my belly, 4.91. I am pained even at the very ●●art, mine heart is troubled within me, I cannot be still, for my soul hath heard the sound of the trumpet, and the alarm of the ●attell. We see how our blessed Saviour beheld the City jerusalem, and wept for it, saying, Luc. 19.41.42. O if thou hadst even known 〈◊〉 the least in this thy day those things which belong unto thy peace, but now they are hid from thine eyes. We see likewise how our Apostle testifieth of himself that in great affliction and anguish of heart he wrote his former epistle to the Corinthians with many tears, 2 Cor. 2.4. caused no doubt partly by their divisions and dissensions, and partly by that incestuous person. And ●uch should be the zealous and ardent affection of all faithful Pastors towards their people, and towards God's Church, as that they should be grieved at the heart for the wicked that trouble them, for the sins that reign amongst them, and for the desolation that will follow if speedy conversion and repentance prevent it not. Yea they should water and wash their threatenings and their exhortations with their tears in token of their tender affection, and great compassion towards their people, and towards the Church. And should we (men and brethren) mourn for you, an● should you give place to the Devil, and to such his wicke● instruments as seek to drown you in perdition? should we 〈◊〉 grieved at the heart for you, and should ye walk on in th● counsel of the ungodly, and stand in the way of sinners, an● sit in the seat of the scornful? should we be touched in 〈◊〉 soul, that our labour should be in vain amongst you, an● should ye go on in the wickednsse of your way, drinking iniquity like water, and drawing on sin with cord● of vanity as it were with cartropes? Nay beloved by th●● ou● duty learn ye your duty. For if we ought to be thus affecte● towards you, then bethink yourselves well how ye ought to be affected in yourselves? Surely if it should wring te●● from our eyes to see you sort yourselves with the wicked, and to suffer yourselves to be drawn away with their error, 〈◊〉 should make you to water your couch with tears, and to mingle your drink with weeping. If it should touch us in ou● souls to see you give your members weapons of unrighteousness unto sin, and to serve sin in the lusts thereof, i● should fill your souls full of heaviness, and plunge you i● sorrow of heart unto the nethermost hell. If it should grieve us to see you after that ye have escaped from the filthiness of the world through the knowledge of the Lord, and of the Saviour jesus Christ, to be yet again entangled therein and overcome, it should vex you even unto the death, and caus● you to power out your souls unto the Lord in the bitterness of your spirit. Whatsoever it is concerning you should grieve us, should much more cause you to mourn in soul, and to be troubled in your spirits. For what is it that doth o● should cause us to mourn for you, and to be full of heaviness for you? Our desire is to present you holy and unblamable in that day. And here is our grief that you suffer yourselves to be seduced by the world and wicked ones, and that our labour is in vain amongst you. Consider then with yourselves how ye ought to be grieved in yourselves, and take heed how ye be not grieved in yourselves for the things whereat your godly Pastors are grieved. It grieved no doubt then Noah that preacher of righteousness that the Gen. 6. people in his time so provoked the Lord to anger by their cruelty and wickedness: but they regarded not his grief, and therefore the Lord brought in the flood upon the world of the ungodly. Gen. 19 Just Let vexed his righteous soul with the ●ncleane conversation of the wicked, and with their unlawful deeds: But they regarded it not, and when he told them of ●o●● judgements he seemed even to his sons in law as though he had mocked: and therefore the Lord rained upon ●hem fire and brimstone, and destroyed them. jeremiah was 〈◊〉 great anguish of spirit for the rebellion of the stiffnecked 〈◊〉; but they regarded it not, therefore the Lord delivered ●hem into the will of their enemies, and they that hated them ●ee Lords over them. Take heed then how ye regard it not when your Pastors are grieved on your behalf: take ●●●de how ye make light of such sins as they grieve to see ●ou defiled withal, but rather sorrow for them, that their sorrow may be turned into joy, and your joy may be full, even ●oth yours and theirs. In their joy over you ye have just ●●●e of rejoicing, and in their grief for you ye have 〈◊〉 cause of grief. Look therefore that they may rejoice over you, for that shall be your joy; and take heed that they may not mourn or grieve for you, for that shall be your grief. Again, hence I observe a notable comfort for the faithf●ll and painful Ministers of jesus Christ. Hath he in all good conscience laboured in the work 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 〈◊〉 vain with many which he taught, insomuch that the con●●deration of them with whom he laboured so much with so ●●●le profit made him weep and shed tears, as in this place. It may not then seem strange unto us if our labour with many be in vain. But it standeth them upon that hear us to look unto it that our labour be not in vain 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 vain in the Lord: but if they be not gathered they shall be scattered from the presence of the Lord, and of the Lamb for eue● more. Give therefore all diligence that we may rejoice 〈◊〉 the day of Christ, that we have not run in vain, nor laboured in vain amongst you; for that will be profitab●● for you. Labour that we may give accounts for you with io● and not with grief; Heb. 13.17. for that will be unprofitable for you. L●● us have mutual joy one of another, and let our joy be in th● Lord. The third thing which I note is, that the Apostle saith, th● many walk up and down which are the enemies of the cross 〈◊〉 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, unless they should diligently look o● him, and such as he was. Whence I observe that it is not always safe to follow a multitude, but commonly rather dangerous. Mat. 7.13. For many there are that go 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 again our Saviour hath told us that many should come in his name, Mat. 24.5. and deceive many. Yea commonly the multitude is the worst. What were the rest of th● old world besides Noah and his family? Ten had been bu● a small number of righteous men to have been found in th● great City 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 unto 450 of Baal's Prophets but one Micah unto 400 false Prophets. And how ofte● doth Paul complain that a great door and effectual being opened unto him he had many adversaries, that there were many which made merchandise of the word of God, many which were disobedient, and vain talkers, and deceivers o● minds? How often doth john complain of many Antichrists, many false Prophets? Nay in what age hath not the little flock of Christ lived in the midst of a naughty and crooked nation, beset with a world of wickedness and wicked men? Where Christ hath his Church, there the Deuil● hath more than a chapel, even 500 synagogues, his instruments to work his will so far as they can. So that if we follow the most we shall commonly follow the worst. A good hold then have they of it that make this to be one of the notes of their Church. Christ calls his Church a little flock; and Esay calls it a little remnant; and jeremy a small ●eede. But well may she stand on her multitude that hath made all nations drunken with the wine of the wrath of her fornications, and so let her do till the smoke of her burning ascend. But why or whence is it that we in our ordinary life stand so much upon the multitude? What more common amongst us then to say, that we will do as the most do, we will not single ourselves from the rest, & c? Nay is not that profane and wicked speech often heard amongst us, that it is good going with company though it be to the Devil? But (beloved) our God hath taught us another lesson: Exod. 23.2. Thou shalt not (saith he) follow a multitude to do evil, neither agree in a controversy to decline after many to overthrow the truth. And our Apostle here tells us, that many walk that are the enemies of the cross of Christ; but we may not walk after them, but after him, and such as he is. For we are not to look how many do walk thus and thus, but who walk as they should; not how many walk in this or that way, but what the way is wherein they do walk. And though all the rest bow the knee to Baal, yet we may not; though all the nations of the earth fall down before the beast and worship, yet may not we. What if in an election of an officer and magistrate, the rest, or far the greater part, consent upon an unfit man, yet may not I. O but I shall make myself odious if I single out myself from the rest, and prevail never a whit. Yea but good Prophet Michaiah stood upon no such points, 1 Reg. 22. but that though he should by standing single against 400 false prophets become odious unto Ahab the King, and all the Prophets, and not prevail, yet he spoke the truth. Here I have a good example, I must walk as I have him for an ensample. And so generally let us not look how many do thus, or how we may prevail if we single ourselves, but let us do as we ought whatsoever come of it, and howsoever all do otherwise. Et hoc sciamus, fortiorem esse qui pro nobis est, quam qui contra nos sunt omnes. And this let us know, that he is stronger who is for us, than all they who are against us. LECTURE LXIX. PHILIP. 3. Verse 18.19. That they are the enemies of the cross of Christ, whose end is damnation, whose God is their belly etc. THus far we have already proceeded in this first reason of the Apostles which he used to move the Philippians to follow him, and such as he was; for many walk, of whom I have told you often, and now tell you weeping etc. Now follow the five 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 cross of Christ. Which branch of his reason might well stand for a sufficient reason with the Philippians to move them not to walk after these, but to follow him, and to walk so as they had him for an ensample. Now the Apostle calleth them the enemies of the cross of Christ in two respects. 1. Because by urging the necessity of circumcision, and the works of the law unto righteousness and salvation, they made the cross of Christ to be of none effect, and abolished the work of our redemption by the blood of Christ jesus. 2. Because they would not suffer persecution for the cross of Christ, and therefore applied themselves to the humour of the jews, and preached unto them circumcision, and the law. For thus both in doctrine, detracting from the merits of Christ his cross, and redemption by his blood; and likewise in life, following after carnal security, and avoiding persecution for Christ crucified, they showed themselves to be enemies unto the cross of Christ. Hence than I observe who they be that be the enemies of the cross of Christ, namely they that in their doctrine detract from the merits of Christ his cross, and the work of our redemption by the blood of Christ jesus finished upon the cross; and they likewise that in their life follow after carnal delicacy, and fly persecution for the cross of Christ, for Christ crucified: even both these sorts of men are enemies unto the cross of Christ. For touching the first sort of men, must not they needs be counted the enemies of the cross of Christ, that in their doctrine make the cross of Christ to be of none effect? And do not they in their doctrine make the cross of Christ to be of none effect, that teach righteousness, redemption, or salvation to be any otherwise then by the only merits of Christ his cross, and faith in his blood? The Apostle saith, if righteousness be by the Law, that is, Gal. 2.21. if we may be made righteous by any work which we can do according to the law, by the fear of God, the love of God, the love of our neighbour, or any thing commanded in the moral law of God, than Christ died without a cause, and in vain. For to this end, as the Apostle showeth, Rom. 8.3.4. God sent his Son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us. Where the meaning is, that therefore Christ was sent to fulfil all righteousness in our flesh, and to die for us, because we were unable to fulfil the law to be made righteous by it, or to save our souls from death. For if we had been able to purchase righteousness by our own works, or to save our souls from death, than what needed Christ to have come in the flesh, or to have died for us? It had been in vain, and unprofitable. They then that teach righteousness to be by the law, or any thing that we can do, they make the death of Christ, and his resurrection, his victory, his kingdom, his glory, himself unprofitable, and of none effect, and so are enemies of the cross of Christ. So again, the Apostle saith, ye are abolished from Christ, whosoever are justified by the law, Gal. 5.4. ye are fallen from grace. Where the meaning is, that they are utterly void of Christ, and not in the kingdom of grace, they abolish righteousness, redemption, and salvation by Christ and have no part in the death and resurrection of Christ, that seek to be made righteous, or to purchase salvation by the works of the law. Whereupon again it followeth, that they that teach righteousness or salvation to be by the law, mak● Christ unprofitable, and abolish the merit of our redemption by his blood, and so in their doctrine are enemies unto th● cross of Christ. Will ye then know who they are that are the enemy's o● the cross of Christ at this day that ye may not follow them▪ or walk as they do? Mark then who they are that in thei● doctrine are injurious to the cross of Christ. Who are they that teach, that we are justified by our own works done according to the law, and not by the alone righteousness of Christ jesus which he finished upon his cross? Who are they that teach that our sins are forgiven by bulls, and pardons, and pilgrimages, and not by the alone blood of Christ jesus? Who are they that teach propitiatory sacrifices for the quick and the dead, other than that one sacrifice of Christ jesus once offered upon the cross, whereby he hath obtained eternal redemption for us? Who are they that teach invocation unto, and intercession by Saints or Angels, or any other than him that by his own blood hath entered in once unto the holy place, and is set at the right hand of God to make continual intercession for us? Mark who they be that be such, and see whether that they be not the enemies of the cross of Christ, whether any be so injurious unto the cross of Christ as they be. O but some will say that these whom I now note be the only friends of the cross of Christ. For do not they worship the cross of Christ even with holy worship? Do not they set it in their temples, & in the high ways, and in every place bow down unto it? Do not they adorn it with gold, and silver, and all costly precious stones? Do not their great ones cause it in all celebrity and pomp to be carried before them? Do they not at all times, when they come out of their houses, when they come into the Churches, when they address themselves almost unto any thing sign themselves with the sign of the cross in honour of the cross of Christ? True it is, they whom I note do thus, and yet these be they that be the enemies of the cross of Christ. For to do thus, and with these foolish outward semblances and may-games to deceive the world, is not to glory in the cross of Christ, or to be a friend of the cross of Christ; but to teach Christ jesus purely and sincerely, to give unto Christ crucified the full and whole honour of our redemption, justification, and salvation which they do not, this is to be a true friend of the cross of Christ: for this is to believe and know Christ crucified. There was a time indeed when the cross of Christ was most odious and opprobrious, and when to preach or believe in Christ crucified was most ridiculous. And if these cross and gross idolaters had lived then, it may well be thought that they would have been cross and gross persecutors. But now when we glory in nothing more than to know Christ and him crucified, in such pompous sort and vain gesticulations to celebrate the cross, and to detract from the merits of Christ crucified, is to be injurious unto the cross of Christ, to be an enemy of the cross of Christ. Yea what else is such adoration and worship of the cross as they use, but most gross and impious idolatry? Take heed therefore of such: mark well who they be. Many such there be: but take heed and beware of them; for they are the enemies etc. Another sort of men likewise there are enemies unto the cross of Christ, and those are such as in their life follow after carnal delicacies, and fly persecution for the cross of Christ, for Christ crucified. Of such the Apostle speaketh, where he saith, As many as desire to make a fair show in the flesh, Gal. 6.12. they constrain you to be circumcised, only because they would not suffer persecution for the cross of Christ. In which place the Apostle showeth the cause why the false teachers preached and urged circumcision and the Law. And this it was: The jews still objected both unto our Saviour Christ, and unto his Apostles that they taught things contrary to the Law, and to the ordinances of Moses: for so we see it was in the accusation of our Saviour before his arraignment, that he moved the people, Luc. 23.5. teaching throughout all judea, they meant strange doctrine, beginning at Galilee even to this place. It was likewise in the accusation of Stephen when he was stoned to death, Act. 6.14. that he preached that jesus of Nazaret should change the ordinances which Moses gave them. And for this they were ready to kill Paul, 21.28. that he taught as they said all men every where against the Law. The false teachers therefore seeing that the jews stood upon Moses and the Law, and that they persecuted them that preached Christ sincerely even to the death, joined in their preaching of Christ circumcision, and the Law unto Christ, that so applying themselves unto the humour of the jews, they might avoid persecution for the cross of Christ, or for preaching sincerely Christ crucified. And these are they that the Apostle calls here the enemies of the cross of Christ, because to please the humour of the jews, to live at ease and pleasure, and to avoid persecution, they made merchandise of the word of God, and preached Christ not sincerely, but so as they might keep themselves without gunshot of any danger. Will ye then know what other enemies there be of the cross of Christ at this day, that ye may beware also to walk as they do? Mark then who they are that to avoid the danger which often followeth upon the preaching of Christ purely, fit themselves unto the humours of men, and so preach that they may please, or at least not displease. Who are they that turn with every wind, and rather than they will hazard life, goods, or name, will jump in religion just with the King of what religion soever he be? Who are they that to avoid it may be only supposed dangers, do betray the truth of Christ jesus, sparing to speak such things as they ought, and speaking such things as they ought not? Who are they whose care and labour it is a great deal more to speak safely, as they think, then to speak sincerely? Many such carnal Gospelers there be, of whom that of our Saviour Christ is truly affirmed, Mat. 12.30. He that is not with me, is against me; and he that gathereth not with me, scattereth. Mark them who they be, and take heed and beware of them. Walk not after their example, for they are the enemies of the cross of Christ, providing for their own security whatsoever become of the truth of Christ jesus. 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 recompense of such their walking is damnation, or destruction, if God shall not grant them grace unto repentance for such their evil walking. Which branch of the Apostles reason in effect urgeth thus much, that if the Philippians feared the end of those walkers, they should also fear to walk as they did, and rather walk so as they had him for an ensample. And indeed this end, as also the other properties after specified, rightly agree unto those enemies of the cross of Christ before mentioned. Hence than I observe what the end is of those that are enemies unto the cross of Christ, that make their God their belly, that seek the praise of men, but not of God, that mind earthly things, so that their delight and affections are set thereon, and generally of such ungodly walkers as walk clean otherwise then we have Christ and his holy Apostles and blessed servants for an ensample: their end is, as here the Apostle saith, damnation, unless the Lord grant them grace unto repentance. A sentence which albeit I fear to pronounce, yet when and where the holy Ghost leadeth me thereunto, I must speak, that the godly may stand in awe, and not sin, and that the ungodly of the earth may tremble, and either reform the wickedness of their ways, or else through the just judgement of God may smite their knees one against another, and be drenched up in desperation. This then to be the end of such the holy Ghost every where witnesseth. Upon the ungodly, saith the Prophet, the Lord shall rain snares, fire and brimstone, Psal. 11.7. storm and tempest, this shall be their portion to drink. Tophet, saith Esay, Esa. 30.33. is prepared of old, it is even prepared for the King, if he be wicked, it is made deep and large, the burning thereof is fire and much wood, the breath of the Lord like a river of brimstone doth kindle it. And in a vision john saw the beast taken, Apoc. 19.20 and with him that false Prophet that wrought miracles before him, whereby he deceived them that received the beasts mark, and them that worshipped his image. And both these were cast alive into a lake of fire, burning with brimstone. All which places, and many others which might be alleged to this purpose, do evidently show what the end is of the wicked and ungodly of the earth, be they Prince or subject, Pastor or people, seducers or seduced. Their end is, they shall be rooted out at the last, and turned into hell, unless by true and unfeigned repentance they prevent that judgement, the sentence whereof can never be reversed. Whose end then ye fear, it behoveth you carefully to look unto it that ye walk not after their example. Consider well what hath been said touching the enemies of the cross of Christ, and mark well what shal● be said touching those whose God is their belly, whose glory is to their shame, which mind earthly things. If by that which hath been said ye can descry who they be that be the enemies of the cross of Christ, or if that which shall be said shall any way design who they be whose God is their belly, whose glory is to their shame, which mind earthly things, take heed and beware that ye walk not as they do. For of this be ye sure, that the end of such is damnation and destruction. And if the Cities about Sodom and Gomorrha suffered the vengeance of eternal fire as well as Sodom and Gomorrha, judg. 7. because they in like manner as Sodom and Gomorrha did, committed and followed strange flesh, then assure yourselves that if ye shall walk as they that are enemies to the cross of Christ, whose God is their belly, etc. ye shall also drink of the same cup that they shall drink of, even of the wine of God's wrath. Take heed therefore lest at any time any of you be deceived by them, and walk not in their steps if ye will not be partakers of their judgements. The third thing which the Apostle noteth in these inordinate walkers, is, that their God is their belly: whereby the Apostle signifieth that they preached not Christ sincerely and purely for Christ his sake, but that they principally respected in the preaching of Christ their profit, their pleasure, their ease, being lovers of pleasures, of profit, of ease, more than lovers of God; and therefore their belly, that is, their profit, their pleasure, their ease, might well be called their God, that being each man's God which he loveth and liketh best. And this branch also of the Apostles reason might well stand for a sufficient argument with the Philippians to move them not to walk after these, but to follow him, and to walk so as they had him for an ensample. Hence than I observe another note of false teachers, after whose example we may not walk: if their God be their belly, so that they care more to serve their own bellies then the Lord jesus Christ, they are false teachers, and we may not follow them. This note of false teachers our Apostle also gives in his epistle to the Romans, where having exhorted the Romans to beware of false Apostles and teachers, he gives them this note to know them by, They that are such, saith he, serve not the Lord jesus Christ, but their own bellies, that is, they seek their own gain, and preach Christ with reference to please others, and to seek their own ease, profit, and pleasure. The Apostle gives likewise the same note of them, 2 Pet. 2.14 3. where he saith that they have hearts exercised with covetousness, through covetousness making merchandise of men's souls. Such a one was Balaam, of whom the Apostle Peter there saith, that he loved the wages of unrighteousness. Esa. 56.11. Such were those whom Esay called greedy dogs which could never have enough. And such were those of whom the Apostle said before, that they sought their own, Phil. 2 21. and not that which was jesus Christ's. Will ye 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 walk as they do? Mark then who they are that serve their own bellies more than the Lord jesus Christ. Who are they that through covetousness would make merchandise of your souls, and speak evil of the way of truth? Who are they that for money set on sale the forgiveness of sins, and the kingdom of heaven? Who are they that under colour of long prayers devour widows houses? that for such and such lands, or sums of money, or relief to such and such places, will promise so many prayers for so many days or years for you or your friends? Who are they that to maintain their triple Crown maintain also the wicked Stews? Who are they that make gain godliness, and do all that ever they do in deed and in truth for the maintenance of their state, and of their bellies? It is easily known who they be, and it is as easily hereby discerned that they are false teachers whosoever they be. Take heed then and beware of them: follow them not, neither walk as they do; for howsoever they have God in their mouths, yet sound their hearts, and trace them in the paths wherein they walk, it wil● be found that their God is their belly, if either that be thei● God which they love best, or that be their belly which they measure by their pleasure, profit, and ease. But do they alone make their belly their God? Do not all they that more seek their own then that which is jesus Christ's make their belly their God? Or are there not many carnal Gospelers that do so? How many are there that intrude themselves into this holy calling, not with any purpose to work in the Lord his vineyard, but only to feed upon the portion of the Levites? How many are there that withdraw their shoulders from the burden as much and as often as they can, and take as little pains in this work as they can, seeking more their own ease then that which is jesus Christ's? How many are there that being bewitched with the love, and troubled with the cares of the world, are so carefully occupied about the things of this life that they intent not the work of the ministery, seeking more their own profit than that which is jesus Christ's? how many are there that preach Christ rather through strife and envy than of good will, rather in hope of preferment for their pains, than of any desire to gain them that hear them unto Christ, rather in any other respect almost, than in an holly zeal of the glory of our God? Surely many such carnal Gospelers there be whose God is indeed their belly, which like unto the sons of Eli so turn aside after the love of their bellies, and of their pleasures, that either they forget, or else care not for the law of their God. But take heed and beware of them: for ye may not walk as they do. Yea, generally they make their God their belly that either serve their bellies when they should serve their God, or care more for the feeding of the belly than for the knowledge of God, or so serve God as he doth serve their bellies. Look 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 unto the service of your God; that none of you be such as care more for the things of this life, than for the knowledge of Gods will out of his holy word; that none of you be such as measure your service unto the Lord by his ministering unto you such things as are needful for the maintenance of this life: for such do make their God their belly, 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 foul and gross Idolatry to make our belly our God. And therefore let us take heed that neither we commit such Idolatry, nor follow the example of such as commit such Idolatry. The fourth thing which the Apostle noteth in these inordinate walkers is, that their glory is to their shame. Whereby the Apostle signifieth that the vain glory and estimation which they sought after amongst men, neglecting the true glory of Christ jesus, should turn to their confusion and shame. Which branch also of the Apostles reason might well serve for a sufficient reason to move 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 than I observe another note of false teachers and inordinate walkers, which is, vainly to seek after glory and estimation amongst men, neglecting the glory of God, after whose example we may not walk, for that their glory shall be turned into shame. joh. 5.44. How can ye believe which receive honour one of another (saith our Saviour) and seek not the honour that cometh of God alone? In which place is showed, that this vain seeking after honour and glory amongst men is the very root of infidelity. And therefore it is said of certain chief rulers that in a generality believed in Christ because of the miracles which he did, but not indeed truly believe, that they did not confess Christ. And the reason is added, for they loved the praise of men more than the praise of God. joh. 12.43. So that the ambitious seeking of praise amongst men, is the very bane in all sorts of men both of faith, and of every fruit thereof. And a just thing it is with God that they which seek the praise of men, and not of God have their praise with men, but not with God, and that with God their glory 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 follow them, nor walk as they do. Mark who they are that seek honour and glory amongst men, but seek not the honour that cometh of God alone: who is it that exalteth himself against all that is called God, or that is worshipped, sit as God in the temple of God, and showing himself that he is God? Who is it that is arrayed with purple and scarlet, and guilded with gold and precious stones, and pearls, and hath a cup of gold in her hand full of abominations, and filthiness of her fornication where with she make all the Nations of the earth drunk? Who is it that glorifieth herself, and liveth in pleasure, and saith in her heart, I sit being a Queen, and am no widow, and shall see no mourning? And what shall become of all this pomp and glory? Apoc. 18.8. 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 condemn her. Take heed then and beware how ye follow this beast, or them that have received the beasts mark. Their glory which they seek with men they have, but their glory shall be turned into confusion and shame. And I wish that they were the men alone that seek the praise of men, but not of God. But are there not many carnal Gospelers that may be branded with that mark? Are there not many that in a vain affectation of their own praise more than Gods, study rather to speak unto the ear then unto the heart? Are there not many whose preaching standeth rather in the enticing speech of man's wisdom, then in plain evidence of the spirit and of power? If there be any that so vainly hunt after glory, surely their glory shall vanish as smoke and shall whither as the green herb. Take heed therefore and beware of them: for ye may not walk as they do. The last thing which the Apostle noteth in them, is, that they mind earthly things, whereby the Apostle signifieth that their study, 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 above. Another note of false teachers, and inordinate walkers. Mark then and see who they are that are such, and walk not as they do, but follow the blessed Apostle, and such as walk so as he did. LECTURE LXX. PHILIP. 3. Vers. 19.20. Whose glory is to their shame, which mind earthly things. But our conversation is in heaven. 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 vanity in seeking after honour and glory amongst men, neglecting the true glory of Christ jesus, and likewise the end that should come of it, which is that it should turn to their confusion and shame. They sought the praise of men in the vanity of their hearts, and not of God, but their glory in the end should turn to their shame. Which one branch of the Apostles reason might well serve for a sufficient reason to move 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 than I observe another note of inordinate walkers, whose example we may not follow if we fear the reward of their walking: if they vainly seek after glory and estimation amongst men, neglecting the glory and honour that cometh of God alone, they are inordinate walkers, and we may not walk after them, for that the glory which such men seek shall be turned into shame. It is a general rule prescribed unto all Christians, that in all things they should always seek the glory of the Lord, by the Apostle, where he saith, Whether ye eat, or drink, or whatsoever ye do, 1 Cor. 10.31. Eph. 1.11. do all to the glory of God. For, as he saith in another place, we are chosen in Christ, that we should be to the praise of his glory. Whereunto agreeth that of Peter, We are a chosen generation, 1 Pet. 2.9. a royal priesthood, an holy nation, a peculiar people, that we should show forth the virtues of him that hath called us out of darkness into his marvelous light. And a notable precedent hereof w● have in the example of our Saviour, joh. 8.50. 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 plainly forbid it, Gal. 5.26. where he saith, Let us not be desirous of vainglory provoking one another, envying one another. 1 Thes. 2.4.5.6. And in another place he protesteth against it saying, So we speak, not as they which please men, but God, which trieth our hearts, neither did we ever use flattering words, as ye know, nor coloured covetousness, God is record, neither sought we praise of men, neither of you, nor of others. Yea and our Saviour hath noted it to be a bitter root of infidelity, or at least a great let to come unto God where he saith, Joh. 5.44. How can ye believe which receive honour one of another, and seek not the honour that cometh of God alone? how can ye believe, as if he should have said it is almost impossible, surely it is a very great stop and hindrance unto a man to come unto God. And the proof thereof we see in certain chief Rulers of the jews, joh. 12.42.43 of whom it is said, that they believed in Christ, which was true only in a generality, but they did not confess him. And the reason is added, For they loved the praise of men, more than the praise of God. Thus then we see that generally we should in all things seek the glory of God, and not vain praise and glory amongst men. So that the ambitious and vain seeking after honour and glory amongst men, neglecting the glory of God, is a plain note in all sorts of men of inordinate walking. Now to descend from the generality unto some particularity, did not this note amongst others plainly descry those false Teachers which in Paul's absence seduced and bewitched those Churches which he had planted in the faith of Christ jesus, to be false Teachers? Their debasing and disgracing of Paul in his absence, their curious affectation of eloquence, wisdom, knowledge, and learning, as if they had all learning and all knowledge, and Paul none at all, their vain ostentation that they had been conversant with the Apostles, and that they followed their footsteps, saying that Paul had not seen Christ in the flesh, nor had conversed with the Apostles, their ambitious desire to please the jews, to creep into credit with them, and to work Paul out of credit, their advancing and exalting of themselves above all others as if they were, and none but they, what else was it but to seek their own praise, to have honour of the jews, and to be called of them Rabbi? and what else did it but bewray them to be false Teachers? Which albeit the Apostle do not in expressed terms utter, yet seemeth he unto me to imply so much ●hen he saith, 1 Cor. 2.4. That his preaching stood not in the enticing speech of man's wisdom, but in plain evidence of the spirit, and of power. And again when he saith, 1 Thes. 2.4. That he so spoke not as they that please men, but as God which trieth the hearts. For in both these places I take it is signified that they that preach in the enticing speech of man's wisdom, they that speak to please men to be praised and had in honour of them, thereby bewray themselves to be false Teachers. And it is a just thing with God that they which seek the praise of men, and not of God, have their praise with men, but not with God, and that with God their glory be turned into their own confusion and shame, if not in this day in their own conscience, yet in that day when all faces shall gather blackness before him. For than they shall see that all glory and honour is due unto him, that all true glory cometh from him, and then shall they be ashamed that they sought not the honour that cometh of him alone, and their shame shall be their everlasting 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 follow them, nor walk as they do? Mark who they are that seek honour and glory amongst men, but seek not the honour and glory that cometh of God alone. Who is it that stirs so much that he troubles all for the chief sovereignty in earth over all persons in all causes ecclesiastical and civil? Who is it that exalteth himself against all that is called God, or worshipped, sitting as God in the Temple of God, & showing himself that he is God? Who is it that is arrayed with purple and scarlet, and guilded with gold and precious stones, and pearls, and hath a cup of gold in her hand full of abominations and filthiness of her fornication wherewith she makes all the nations of the earth drunk? Who is it tha● glorifieth herself, and liveth in pleasure, and saith in he● heart I sit being a Queen, and am no widow, and shall see n● mourning? Mark I say, and see whether this be not the false Prophet that works miracles before the beast? Apo. 19.20. Mark and see whose honour and glory it is that this false Prophet, and his followers seek and hunt after, Gods, or their own? And if by this that hath been said ye can descry who they be, th●● take heed and beware of them. For what shall become of all this pomp and glory which they so greedily seek after? john saith, Apoc. 18.8. Her plagues shall come at one day, death, and sorrow, and famine, and she shall be burnt with fire: for strong is the Lord which shall condemn her. And our Apostle saith, their glory shall be turned into shame, and their end shall be damnation. Take heed therefore and beware of them; follow them not, lest if ye be partakers in their sins, and be partakers also of their punishment. Now I wish that this poison had crept no farther into the Church, and that they were the men alone that seek the praise of men, and not of God. But are there not some others that are tainted with this vice of vainglory? Are there not some others that preach themselves rather then jesus Christ? that in a vain affectation of their own praise more than Gods, study rather to speak unto the ear then unto the hart● whose preaching standeth rather in the enticing speech of man's wisdom, then in plain evidence of the spirit, and of power? I wish there were no such: but if there be, ye may not be followers of them. For the Gospel is not delivered unto us that we should thereby seek our own praise and glory, or that the people should honour and magnify us which are the Ministers thereof, but to the end that the benefit and the glory of Christ might be preached and published, and that the Father might be glorified for his mercy offered unto us in Christ his son, whom he hath given us, and together with him all things also. To conclude therefore this point in one word, we are all of us that are Christians both Pastor and people in all things to seek the glory of God, and not of men. For if we do otherwise, and seek 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 mind earthly things. Whereby the Apostle signifieth that their study, delight, and ●ll their affections were set on honours, wealth, friends, commodities, and the things which are on earth, never minding ●he things which are above. And here was the root of all the other evils. For why were they the enemies of the cross of Christ? why was their belly their God? why sought they after vainglory and estimation in the world, and not that honour ●hat cometh of God alone? The reason was, they minded earthly things. This is a brief comprehension of the rest, this being a certain ground of the rest, and the rest being certain notes of this. For as the cause why they were enemies to the cross 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 evident notes to convince them that they minded earthly things, for that they were enemies to the cross of Christ, for that their God was their belly, and that they sought after the praise of men, and not of God. Hence than I observe the last note of inordinate walkers, which is indeed the ground of all inordinate walking; and that is, the settling of the affections on the things which are on earth, and resting in them as in the chiefest good. 1. Tim. 6.10 The des●re of money, saith the Apostle, is the root of all evil, which while some lusted after they erred from the faith, and pierced themselves through with many sorrows, That which the Apostle speaketh in particular of this one earthly desire of money, is also true in the general of all earthly desires. For the minding and desire of all earthly things is the root of all evil, whereon when men set their affections they err from the faith, and pierce themselves through with many sorrows. So that as the Apostle reasoneth, saying, 1 Cor. 3.3. whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? so may I likewise reason, is there any error in faith, or corruption in life, and is it not hence, for that they mind earthly things? judas that was numbered with the Apostles, and h●● obtained fellowship in that ministration, betrayed his M●ster Christ jesus. What was the cause? He bore the bag, a●● he loved it too well: thirty pieces of silver were the reward 〈◊〉 his iniquity. Demas forsook Paul: what was the reason? H● loved the world, and embraced it. Those Ministers of t●● Gospel, that the Apostle speaketh of in the former chapt●● sought not that which was jesus Christ's: and what was th● stop? they sought their own, their own pleasure, the own profit, their own honour, their own ease, they mind earthly things. Neither is it so only in the ministery, but generally in all sorts of men this minding of earthly thin● chokes up every good thing, and inclines unto every bad● thing. Those chief Rulers of whom we spoke before confessed not Christ, what was the cause? They loved the praise 〈◊〉 men, more than the praise of God. A good confession hindered by minding an earthly thing, the praise o● men. Demetrius likewise and his company raised a sedition tumult against Paul: what was the cause? they thought th●● by his preaching the silver Temples of Diana which the● made, and which brought great gains unto them, would be● set at nought. A wicked sedition raised through carnal an● earthly minded men, whose minds were so set upon the● gains that for it they could not look towards God, nor abide the Ministers of Christ his Gospel. And so it is generally, wheresoever the affection is set on earthly things, ther● their walking is inordinate whether it be in Pastor, or in people. And therefore the Apostle hath most carefully every where admonished us not to mind earthly things: Colos. 3.2.5.6. Set no● your affections on the things which are on the earth. And again Mortify your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is idolatry, for the which things sakes the wrath of Go● cometh on the children of disobedience. The like admonition● are very usual in the holy Scriptures. Mark then the Apostles rule. Ye may not walk after them which mind earthly things; and therefore ye may no● walk after them that be the enemies of the cross of Christ. For for this cause they whom we have noted to be the enemies of the cross of Christ, whose end we have 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 only men, many of them, that sequestered themselves from earthly things, and have no mind of earthly things. See then whether that which hath been said show not plainly that they are the enemies of the cross of Christ, that their God is their belly, that they seek the praise of men more than of God. For if they be such these are plain and evident tokens that they do mind earthly things, whatsoever be said, and whatsoever show be made to the contrary. Neither were it otherwise hard to show by their whole practice, that their whole mind, and all their affections are set on earthly things. But it shall not be needful. That which hath been said may serve to clear the point, and to be a sufficient caveat unto you that ye do not walk after their example. And let this be set down for a general rule, that we may not follow their example which mind earthly things. Yet if our practice be looked into it will be found that generally we follow them, and none else. For whereon else are our minds, our delight, our affections set but on the things which are on earth? The rich man what minded he but riches? the ambitious man what but honours? the voluptuous man what but pleasures? the dainty man what but ease? the carnal man what but the flesh and the lusts thereof? Generally our thoughts are earth creeping thoughts, our desires earth-creeping desires, our actions earth smelling actions, our ways earth-smelling ways. We think and care some of us how to live, some of us how to live well. But how is that? to live at ease, to swim with pleasures, to have wealth at our wills, and to leave the rest of our substance for our children. And hence it is that the voice of unmercifulness towards the poor, of deceit in buying and selling, of oppression of our brethren, of slandering one another, and stealing one from another is heard in our streets. Hence it is that there are divisions, and dissensions, emulations, strife, envying and th● like amongst us. Hence it is that wisdom crieth without and uttereth her voice in the streets, but no man hearkeneth nor receiveth instruction, even because we mind earthly things, and set our affections thereon. But what saith our Apostle, 2 Tim. 2 4. No man, saith he, that warreth entangleth himself wit● the affairs of this life, because he would please him that hath ch●sen him to be a soldier. Now we are all of us, even so many a● are baptised into the name of Christ jesus, billed soldiers to fight under his banner against every thing that exalteth itself against God. And our care should be in all things to please him that hath chosen us to be his soldiers. And for this caus● we should not suffer ourselves to be entangled with the affairs of this life, so that we should set our affections on the things which are on the earth. For it is the course of military discipline, that having billed themselves to be soldiers they mind no more household, or other ordinary affairs, but only their war. Right so should it be in the course of ou● Christian warfare, that having given our names unto Christ to fight under his banner we should not henceforth mind● earthly things, but still have close girt unto us the whole armour of God that we may be able to resist in the evil day, and having finished all things stand fast. The faithful Minister of the Gospel should not seek his own, but that which is jesus Christ's. The faithful Christian should wean himself from the transitory things of this life, and at no hand set his affections on them. Howbeit let no man so understand me as if I thought that we should not meddle with the transitory things of this life, or have nothing at all to do with earthly things. For no doubt we may meddle with them, and use them, and make a godly use of them. The patriarchs and Prophets, our blessed Saviour, and his holy Apostles as the Scriptures bear witness used them, and made an holy use of them. Nay not only we may use them, and make an holy use of them, but we must count them the good blessings of Almighty God, and we must take care to use them to his glory. We may not lightly regard ●hem, or wrechlesly neglect them, but we must carefully husband's them, and wisely employ them to our own uses, and the good of God's children. For therefore we have them that therewith we may do good unto all, but especially unto those that are of the household of faith: wealth, that we may help to supply the wants of our brethren, honour and might, that we may help to lift the poor out of the mire, favour and friendship, that so we may be the better able to relieve them that are oppressed, all things needful and profitable for this life that therewith we may do good unto those that be in need or necessity, and that thereby we may glorify our Father which is in heaven. So then to take me as if I thought that we may not meddle with, or use earthly things & temporal blessings, were to mistake me. But this I say with the Apostle, that we must use them as though we used them not, 1 Cor. 7.31. namely so we must use them as that we be not entangled with them, nor mastered by them. 2 Tim. 2.4. We must not be entangled with the affairs of this life, as the Apostle speaketh. And as the Prophet saith of riches that if they increase we may not set our hearts upon them, Psal. 62.10 so is it to be said in general of all earthly things, we may not set our hearts upon them. We may not, Colos. 3.2. 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 earthly things to set our study and our delight thereon. For if we do, then shall we be of those many which the Apostle here speaketh of, and whom he would that we should not follow: yea, if we mind earthly things we shall fall into tentation and snares, and into many foolish & noisome lusts which drown men in perdition and destruction. Let us not therefore follow the example of them which mind earthly things, let us not set our affections on the things which are on the earth: let us use them, and let us labour to use them to God's glory, but let us not set our hearts upon them, nor suffer ourselves to be entangled with them. Let us give our hearts unto our God, let us set our affections on things which are above, and let our conversation be in heaven, which is the next point to be handled. LECTURE LXXI. PHILIP. 3. Verse 20. But our conversation is in heaven, from whence also we look for the Saviour, even the Lord jesus Christ. FOr our conversation] This is the second reason which the Apostle useth to move the Philippians to follow him, and such others as walk so as they have him for an ensample. For so it is delivered in the original as a reason, for our conversation etc.: a reason, I say, not of that which immediately went before, but a reason of his exhortation in vers. 17. where it is said, brethren, be ye followers of me etc. yet so that the reason is drawn from the antithesis of that which went immediately before. In these words than we have the second reason of the Apostles former exhortation, drawn from the antithesis of that which immediately went before. For as in the former reason he showed that they were not to follow those false teachers which walked otherwise then they had him for an ensample, both by their study, and by their end, which was damnation; so now he showeth that they are to follow him, and such others as walk so as they have him for an ensample, both by the clean contrary course of study, 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 ye followers of me etc. His reason is; for our conversation, or our City whereof we are citizens, is in heaven, not in earth that we should mind earthly things, or make our God our belly; but in heaven, from whence also we look for the Saviour, even the Lord jesus Christ, by whom we look for another reward of our walking, then that which the wicked have, even the glorification of our vile bodies by that his powerful working whereby he is able to subdue etc. In this reason than I note these three principal points showing themselves in a threefold profession which the Apostle maketh in the behalf of himself, and such others as walked as he did. The first is a Christian profession of their present conversation in these words, for our conversation etc. The second is a Christian profession of their expectation of Christ's second coming to save them, in these words, from whence also etc. The third is a Christian profession of their certain hope of the glorification of their vile bodies by the powerful working of Christ, in these words, who shall change our vile bodies etc. Now touching their present conversation, the Apostle maketh this Christian profession, our conversation is in heaven: which is as if the Apostle should have said, It is not so with us as with those false teachers newly mentioned: For they as men of this world mind earthly things, and set their delight and affections thereon: but we carry and behave ourselves in this life as citizens of the heavenly jerusalem, setting our affections on the things which are above. For so the words in the original are as if we should thus read; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. our City whereof we are citizens, and whereunto we have right, is in heaven. So that his meaning is, that they carry and behave themselves, and so converse here in this life as citizens of the heavenly jerusalem, minding that, and the things which beseem that. Touching the second point, namely their expectation of Christ his second coming to save them, the Apostle maketh Christian profession, when he saith, from whence &c. which is as if our Apostle should have said; a reason why our conversation is in heaven is, because from heaven we certainly look and wait for the appearing of our Lord jesus Christ, when he shall come as a swift judge against all them that have made their belly their God, but as our Saviour to give us an inheritance among them that are saved. In the last verse the Apostle maketh a Christian profession of their certain hope of their glorification, whereof more particularly hereafter. Now let us see what observations we may gather hence for our own use and instruction. The first thing which I note is the Apostles christian profession which he maketh in the behalf of himself, and such others as walked so as he did touching their present life and conversation, which is, that they carried and behaved themselves in this life as citizens of heaven, setting their affections on the things which are above. Whereof the Apostle maketh profession to this end, that hereby the Philippians might be induced to follow him, and such as he was, that seeing their conversation to be such and so holy in comparison of others▪ they might make their choice of following them, and have their conversation such as they heard and law that theirs was. Hence than I observe what the life and conversation of God children ought to be in this vale of misery, and valley of tears: we should carry and behave ourselves here as pilgrims here on earth, and having our City in heaven, as citizens of the heavenly jerusalem, fixing our faith, hope, and love there, settling our thoughts, desires, and affections there, having our hearts, minds, and wi●l● there, and living under the laws that are given and kept there. This our Apostle showeth in the first chapter of this Epistle, where he exhorteth the Philippians, Phil. 1 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying, Only let your conversation be, as it becometh the Gospel of Christ. Where the Apostle useth the word whence this word here used is derived: And the exhortation implying a duty, it is as much in effect a● if he had said, that we ought so to walk as citizens of the Saints and of the kingdom of God, holding on in that course which beseemeth the profession of the Gospel. 1 Pet. 1.15. The like exhortation also the Apostle Peter maketh, where he saith, As he which hath called you is holy so be ye holy in all manner of conversation, because it is written▪ be ye holy, for I am holy Which exhortation likewise implying a duty, it appeareth that our conversation should be in all holiness as becometh the Saints of God, and citizens of hi● kingdom. But most plain to this purpose is that of ou● Apostle where he saith, If ye be risen with Christ, seek those things which are above, Colos. 3.1.2 where Christ sitteth at the right hand o● God: set your affections on the things which are above. For in this place the Apostle showeth most plainly, that if we be risen with Christ by the virtue of his resurrection, than we are in mind and affection even while we are in the body to ascend up into heaven, and even to dwell with him where he is at the right hand of God. And why should it seem strange unto any, that even while we live here in the body we should have our conversation in the heavens? Where should the body live but where the head liveth? If then Christ which is our head and our life be in heaven, we also which are the members of his body should have our life in heaven where Christ which is our life is? Again, where should the spouse love and like to be, but where her well-beloved bridegroom is? Her heart and her soul should be so knit unto him, as that where he is there should she be also. Nay our Saviour himself tells us, that where our treasure is there will our hearts be also. Is then Christ in whom are hid all the treasures of wisdom and knowledge, the treasure and joy of our souls? If he be, Matt. 6.21. then where he is, there will our hearts be also. In body it must needs be that we walk on earth amongst the sons of men till our earthly house of this tabernacle be destroyed, and we be clothed with our house from heaven. But here we have no abiding City: Heb. 13.14. In token whereof we read that the holy Patriarches dwelled in tents, counting themselves only pilgrims upon earth, and as guests in an Inn for a night, and looking for a City having a foundation whose builder and maker is God. Nay what else is here but a vale of misery, and a valley of tears? How are we here assaulted on every side with the world, the flesh, and the Devil? How do the wicked and ungodly of the earth take secret counsel together against us, saying, come let us root them out that they be no more a people, and that their name may be no more had in remembrance? How do the lust of the flesh, the lust of the eyes, and the pride of life swarm like grasshoppers upon the face of the earth? How manifold are our necessities, infirmities, miseries, distresses, perils, crosses, troubles, temptations, afflictions, losses, griefs, and anguishs both in soul and in body while we are in the body? Even such and so many that we have great reason with our Apostle to sigh whiles we are in this tabernacle, and to desire to remove out of the body, 2 Cor. 5.4.8. and to dwell with the Lord. Seeing then that here we are but pilgrims and strangers, and have no abiding City; being that here is but a vale of misery, and a valley of tears, we are not here to pitch the resting place of our souls, but living here in the body we are in heart and sole, in mind and affection to have our conversation in heaven. And that so much the rather, because man that is borne of woman is but of short continuance here on earth, job 14.1. and full of trouble and misery. For wherein should ye have joy, or peace, or comfort in the Holy Ghost, nay how should he not be swallowed up of grief, and sorrow, and vexation of the spirit, if in soul he should not ascend into heaven and set his affections on the things which are above? For thus it is that though our outward man be troubled, yet our inward man is comforted; though in body we be afflicted and distressed on every side, yet in our souls we have peace and joy of the Holy Ghost, even because our conversation is in heaven, whence it is that we look not on the things which are seen, but on the things which are not seen. This point might be farther enlarged. But by this it doth appear that the children of God ought in this life to have their conversation in heaven, walking as citizens with the Saints, and of the household of God. Will ye then see for your farther use and instruction what manner persons ye ought to be in holy conversation and godliness, that living in the body ye may be said to walk as citizens of the heavenly jerusalem, and to have your conversation in heaven? 1. If we will walk in this life as citizens of the heavenly jerusalem, and approve ourselves to have our conversation in heaven, we may not war after the flesh, or suffer ourselves to be entangled with the affairs of this life. For these two, to mind earthly things, and to have the conversation in heaven, are, as we see in this place, so opposed the one unto the other, that the one is a plain note of inordinate walkers, and the other a sure token of our adoption into the sons of God to be partakers of the inheritance among the Saints. Whereupon it is that the Apostle plainly protesteth against the one, but cheerfully professeth the other. 2 Cor. 10.3. Though (saith he) we walk in the flesh, yet do we not war after the flesh. And again, 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 himself with the affairs of this life, 2 Tim. 2.4. because he would please him that hath chosen him to be a soldier. And the like is very usual. But see how cheerfully he professeth in this place that his conversation is in heaven; and in another place, that his house is from heaven; and in other places, that he walks in the spirit, 2 Cor. 5.2. and minds those things which are above. This one thing then must we care if we will walk as citizens of heaven, that we walk not after the flesh, nor set our affections on the earth, nor suffer ourselves to be entangled with the love of the world. 1 joh. 2.15. For (as john saith) if any man l●●e the world, or the things that are in the world, the love of the Father is not in him. We must therefore so use the world as though we used it not: And in no case we may so set our affections on any thing in this life, that our soul should so cleave unto it as the soul of Shechem unto Dinah the daughter of jacob: Gen. 34 26. for death will surely follow as it did upon Shechem. 2. If we will walk in this life as citizens of the heavenly jerusalem, and approve ourselves to have our conversation in heaven, we must so wrestle against all temptations, and all assaults of the Devil, that having finished all things we may stand fast. For so shall we indeed walk as citizens of the household of God, if our case being as our Apostles was, we can say with our Apostle, 2 Cor. 4.8.9. we are afflicted on every side, yet are we not in distress, in poverty, but not overcome of poverty, we are persecuted, but not forsaken, cast down, but we perish not. Thus we make a good trial of ourselves, and show plainly that we walk 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 have fightings without, and terrors within, 2 Cor. 7.5. as the Apostle professeth he had. Nay if we be without such corrections, whereof all Gods children are partakers, Heb. 12.8. we are bastards, and no sons. But if we at such times shall take unto us the whole armour of God, if we shall gird unto us the sword of the spirit which is the word of God, as our blessed Saviour for our example did, Matth. 4. we shall be sure to quit ourselves like men, and to quench all the fiery darts of the Devil. It may be indeed, that after ye have fled from us by thus resisting him, he will again assault us. And so we see he did with our blessed Saviour in the place mentioned. He left him not with once or twice, but again, and again, and again he 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 us against the Dragon, Heb. 2.18. and we shall prevail: for in that he was tempted, he is able, and will also secure them that are tempted. This than must be another care that we must take if we will walk as citizens of heaven, that in all temptations and troubles whatsoever we may stand fast: for so shall we be good citizens indeed if whatsoever battery be laid against us still we stand upon our guard, and hold out every enemy. 3. If we will walk in this life as citizens of the heavenly jerusalem, and approve ourselves to have our conversation in heaven, we must yield ourselves to be guided and governed by the laws of that City, and to live in all obedience under those laws which are given and kept there: for every citizen is to be governed by the laws of his City, and to yield all obedience thereunto. As then the Angels in heaven are always ready to obey & execute his will, going when he biddeth, and returning when he calleth; so we as dutiful & obedient children should with all willingness and cheerfulness apply ourselves unto his sacred will, never attempting any thing contrary thereunto. For if when he sets it down as a law, that we fly that which is evil, and do that which is good etc., we contrariwise fly that which is good, and follow that which is evil; we are no more citizens, but plain rebels; we have no conversation in heaven, but we plainly fight against heaven, and against God. This then must be a third care that we must take if we will walk as citizens of heaven, that we yield ourselves to be governed by the laws of that City, and live in all obedience under those laws which the King of heaven hath given, and commanded to be kept. Otherwise how can we say that our conversation is in heaven, if we submit not ourselves unto the laws, and conform our lives unto the will of our father which is in heaven? 4. And lastly, if we will walk in this life as citizens of the heavenly jerusalem, and approve ourselves to have our conversation in heaven, we must in heart, in mind, and in soul ascend up thither, our thoughts, our desires, and our affections must be settled there, our faith, hope, and love must be roo●ed and grounded there. By faith we must always be looking unto Christ jesus the author and finisher of our faith, where he is set at the right hand of the throne of God. In hope we must always wait for that inheritance immortal, and undefiled, and that fadeth not away, reserved in heaven for us. In love we must always be fast tied unto him who is love itself, whom we have not seen, and yet love him, and in whom now, though we see him not, yet do we believe, and rejoice with joy unspeakable and glorious. Our affections must always be set on the things which are above. Our desires must always run on the things that belong unto our peace. Our thoughts must always be musing of the judgements of his mouth. Our hearts must always be lift up unto the Lord. Our souls must there always repose themselves where true joys are to be found. And our minds must always be occupied in the meditation of those joys which are prepared to be showed in the last time. For thus though we be absent in body from the Lord, yet even whiles we are in the body, we are and dwell with the Lord. And unless we thus be and dwell with the Lord, we cannot say that our conversation is in heaven, no more than we can say that our hearts cleave steadfastly unto the Lord, when they are set on riches, and on the pleasures of this life. Now than that ye see that ye ought to have our conversation in heaven, and likewise how to walk to have your conversation in heaven, it behoveth you, men and brethren, to look unto it whether your conversation be such as it ought, and whether it be where it ought to be. Look unto the earth how ye are minded towards earthly things: look unto the temptations of this life how fast ye stand against them: look unto the law and will of God how ye conform yourselves unto it: look unto the things which are above, how in heart and soul ye are affected toward them, and hereby try whether ye can say with the Apostle, our conversation is in heaven. If thou hast so used the things of this life, as that tho● hast not too too much loved the world, nor the things tha● are in the world; if thou hast manfully resisted the tentation● of this life, and overcome them; if in holy obedience tho● hast conformed thy life unto the will of thy God; if being absent in body from the Lord, thy soul & thine affections have been set on the things which are above, where true joys alone are to be found, what a comfort may it be unto thy soul to have such a testimony that thy life and conversation hath been in heaven? O but here will the good soul say, I mean the troubled and afflicted soul: True indeed, I might be comforted if I found it thus with me: but thus it is with me; though I have not wholly minded earthly things, yet have I minded them more than I should; though I have withstood such temptations as have assaulted me, yet in great weakness; though I have delighted in the law of the Lord, yet have I often turned out of the way of his commandments; though I have affected the things which are above, yet have mine affections been too much divided between the things which are above, and the things which are on earth. Well, let not thy soul be troubled nor fear. Dost thou see, and know, and acknowledge thus much? David saith, that he confessed his sin unto the Lord, Psal. 32.5. and so he forgave the punishment of his sin. Fear not then, but that he who hath opened thine eyes to see, and thy heart to acknowledge thy weakness and imperfection, will pardon this weakness and imperfection whatsoever it is. Again, feelest thou some seeds, some beginnings of these things in thee? Who is it that hath sown, and begun these things in thee? Even that God that hath said, I will not fail thee nor forsake thee, and therefore will perform that good work which he hath begun in thee until the day of jesus Christ, and will cause those holy seeds to bring forth their fruit in due season. Yea comfort thyself herein, if it be with thee as thou sayest, that thy conversation hath been in heaven. For art thou sorry that thou hast more minded earthly things than thou shouldest? that temptations have so nighly surprised thee? that thou hast so often turned aside from the law of thy God? that ●hine heart and affections of thy soul have been more divided twixt heaven and earth than they should? And dost thou de●i●e in thy soul daily more and more to be weyned from ●●●nding earthly things, to be strengthened against temptations, ●o be conformed in thy will unto God's will, and to walk with ●hy God with a perfect heart? This also is a sure token that ●hy conversation is in heaven: for where the perfection of that which should be is wanting, there an holy desire and affection unto that which should be is accepted. If therefore in searching out thy heart and thy reins for the trial of these points, thou find it to be with thee as thou sayest, thou hast great cause of comfort and joy in the spirit. But if in trial it appear that as thou hast lived in the flesh, so thou hast walked after the flesh, neglecting the Law of God, yielding thyself captive unto the law of sin, setting thine affections on the things which are on earth, and never minding the things which are above, then surely thou art a stranger from the life of God, and the way that thou walkest leadeth unto hell. Look therefore well unto it, and let every man have that care of his ways, that howsoever he live here in the body, yet in mind and affection he may have his conversation in heaven. And to this end, weyne yourselves daily more and more from the love & care of these earthly things. He that weary through adversity, 1 Cor. 7.30 let him be as though he wept not; he that rejoiceth through prosperity, let him be as though he rejoiced not; he that buyeth, as though he possessed not; he that useth this world, as though he used it not: 31. for the fashion of this world goeth away, and all things in the earth are but mere vanity. Take unto yourselves the whole armour of God, wrestle harder and harder daily against all temptations and assaults of the Devil, fight a good fight, stand fast, quit yourselves like men, resist the Devil, and he will fly from you. Conform your wills daily more and more unto God's will, yield yourselves daily more and more to be governed by his laws, order your steps so here in his ways, as having right into that City whereof also ye shall have possession. And though ye live here in the flesh, yet ascend in heart, in mind, and in soul into heaven, let your thoughts, and desires, and affection's be settled there, your faith, your hope, and your lou● let them be rooted and grounded there. And then amongst other benefits this shall not be the least, that death shall no● come hastily upon you, yea ye shall cheerfully think vpo● death, death shall be unto you an advantage, and when th● will of God is, ye shall desire to be loosed and to be wit● Christ, to remove out of the body, and to dwell with th● Lord. For what is the cause why we so fear death, why we● are so loath to die? Here it is; because in the days of our flesh we have not had our conversation in heaven. Our minde● were set upon earthly things, and therefore we are loath to par● with them. We never fought against any tentation, nay th● strong man possessed us in such peace, that we never knew what tentation meant, and therefore we know not where to live better than here. We regarded not to submit ourselves to the laws of God to be governed by them, and therefore we shrink at death for fear of a judgement. We never ascended into heaven in our hearts or souls, we never raised our thoughts, our desires, or our affections so high, we never tasted in ourselves any sparkle of those joys which are prepared to be showed in the last time, and therefore we long not after heaven, but we rather love to live here on earth. These are the things (I say) that make us shrink at death, and loath to die. Let us then hearken unto these words of exhortation, and let us have our conversation in heaven. If we shall, then shall death be welcome unto us, and we shall accept it as the end of our pilgrimage, and as the way to our abiding City jerusalem which is above, and unto Christ which is our life. For the more we ascend while we are in the body, in our souls and spirits, in our meditations and desires, in faith and hope into heaven, the more will we desire to remove out of the body, that we may for ever dwell with the Lord, and therefore we will the more cheerfully open unto death when he knocks at our doors. I hear that the example of this our sister may be a good provocation to stir you up unto these things: for they that were with her give her this testimony, that in this time when the Lord had laid his hand upon her, she quickly set apart all mind of earthly things, patiently submitted herself unto the will of the Lord, willingly set her ●ections on the things which are above, and desired nothing more than to hear and think of her Lord and God, her Saviour and Redeemer. I beseech almighty God the Father of our Lord jesus Christ, that both her example, and the words ●hich ye have heard this day with your outward ears, may so preua●le with you, that in this life ye may walk as citizens of the heavenly jerusalem, having your conversation in hea●en, weyning yourselves from the world, and the things that ●●e in the world, manfully fight against all temptations and assaults of the devil, conforming yourselves in all obedience unto the laws of his kingdom, and while ye live here in the body climbing up into heaven, that when death comes, and ye must remove out of the body, ye may dwell for ever with the Lord, and be received into the full possession of that inheritance immortal, and undefiled, which is reserved in heaven for you. LECTURE LXXII. PHILIP. 3 Verse 20.21. From whence also we look for the Saviour, even the Lord jesus Christ, who shall change our vile body, etc. FRom whence.] This is the second Christian profession which the Apostle maketh in behalf of himself, and such others as walked as he did; and it is of their expectation of Christ his second coming to save them. Which also yields a reason why they have their conversation in hea●en Our conversation, saith the Apostle, is in heaven. And why so? From heaven we certainly look and wait for the appearing of our Lord jesus Christ, when he shall come as a swi●● judge against all them that have made their belly their Go● but as our Saviour to give unto us an inheritance among the● that are saved: therefore our soule-conuersation is in heaven where now Christ is, and whence he shall come in that day t● save us. In that the Apostle saith, from whence, he noteth th● place whence Christ his second coming shall be, and consequently the place where now he is according to his humanity's for there now he is whence at that day he shall come, sittin● now in glory at the right hand of the throne of God in heaven, whence he shall also come in glory to judge both th● quick and the dead. Again, in that he saith, from whence als● we look for the Saviour, he signifieth their patiented expectation and waiting for the appearing of our Lord jesus Christ, when he shall appear the second time without sin unto salvation 〈◊〉 for Christ being then already descended from the bosom o● his Father, and having offered up himself without spot unto God to take away the sins of such his chosen children a● through faith in his blood have their consciences purged from dead works to serve the living God; now they waited and looked for the promise of his second coming, when he should come in the clouds to be glorified in his Saints, but to render vengeance unto them that know not God, nor obey the Gospel of our Lord jesus Christ. Again, in that he saith, from whence also we look for the Saviour, even the Lord jesus Christ, he noteth the person of him whose second coming from heaven in the clouds they waited and looked for; which is the Lord jesus Christ the Saviour. The Lord, who is to be feared, having all sovereign power given unto him in heaven and in earth. The Lord jesus, who is to be feared and loved, having laid down his life for us to save us from our sins, and to free us from condemnation the due desert of our sin. The Lord jesus Christ, who is to be feared, loved, and reverenced, having as our Priest reconciled us unto God, and as our Prophet instructed us in the will of God. Unto all which the Apostle addeth this, that further he calleth him the Saviour, for that then in his second coming he should not only save them and free them from sin and condemnation, which he did at his first coming in his humility, but should ●●ue them and free them from death and corruption, and ●ring them into the full possession of that inheritance purchased in heaven for them. So that ye see the general point ●ere spoken of is Christ his second coming in glory: the particular points are, the place whence the second coming ●hall be, the patiented expectation and waiting of the faithful ●or the second coming, and the person of him that shall ●ome in this second coming which the faithful so look ●or. Now let us see what notes and observations we may gather hence, whereof to make some further use and instruction ●or ourselves. The first thing which I note is the Apostles Christian pro●ession which he maketh in the behalf of himself, and such others as walked so as he did touching the place whence they waited for the appearing of our Lord jesus Christ. They loo●ed for the coming of the Lord jesus Christ from heaven, ●here they had set their affections, where they had their soule-conuersation. Hence than I observe a ground of that point of an article of our faith, wherein we believe that Christ shall come from heaven with glory to judge both the quick and the dead. Whereunto also the Scriptures give witness often elsewhere; as where the Angels told the Apostles, saying, Act. 1.11. This jesus which is taken up from you into heaven, shall so come as ye have seen him go into heaven: and again, where the Apostle saith, that the Lord shall descend from heaven with a shout, 1 The. 4.16 and with the voice of the Archangel, and with the trumpet of God: and again where our Saviour himself tells his disciples, Mat. 24.30 that the son of man shall come in the clouds of heaven with power and great glory. But what needeth further proof of this point? It is a thing which we all believe and confess, that Christ being ascended into heaven where he sitteth at the right hand of the throne of God, shall come again from heaven in his appointed time with power and great glory, so that every eye shall see him, yea even they which pierced him thorough, and shall render unto every man according to that he hath done, whether it be good or evil. The uses which we are to make hereof are these. First, to beware of such false teachers as tell us that the body of Christ is not only in heaven, but in earth also, in every Kingdom, in every City, in every parish, in every loaf, i● every piece of bread and cup of wine where the sacrament i● received. For do we look that he shall come from heaven the second time with power and great glory? And shall we● not think that now he is there whence then he shall come? True it is that Christ as he is God is not in heaven alone, o● limited unto any place, but filleth all places, being infinite and incomprehensible. But as he is man, so is he there alone whence he shall appear the second time unto salvation: for so it is written, Act. 3.21. that the heavens must contain him until the time that all things be restored. And what else is it but to destroy the nature of a true body, to say that it may be in divers places at one time? Let this for this time suffice us: We look for Christ as he is man from heaven, therefore as he is man he is in heaven: the heaven must contain him till all things be restored, therefore he is alone in heaven: he hath a true body, therefore he cannot be in divers places at once. Beware therefore of such deceivers, that ye give no place unto their error, and trust perfectly that Christ sitteth at the right hand of the throne of the majesty in heaven, having no corporal presence elsewhere, and that from thence he shall come to render vengeance unto the wicked, and to be glorified in his Saints. Secondly, this should teach us to beware of such mockers as walk after their lusts, and say, Where is the promise of his coming? The holy Ghost hath said it, that he shall come from heaven the second time with power and great glory. And hath he said it, Act. 1.7. and shall it not come to pass? It is not for us to know the times and the seasons which the Father hath put in his own power. Mat. 24.36 Nay Christ himself saith, Of that day and hour when he shall come know th' no man, no not the Angels in heaven, but God only. Nay Christ himself as he is man knoweth it not. We know perfectly, 1 Thes. 5 2. which is enough for us to know, that the day of the Lord shall come even as a thief in the night. Now if the good man of the house knew at what watch the thief would come, Matth. 24 43. he would surely watch for that time, but would be very secure for other times. It is enough therefore for us 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 curiosity, and contain us in the fear of God, in godliness, and in all watchfulness at all times, lest he come upon us at unwares, and find us without oil in our lamps, either beating our fellow-servants, or eating and drinking with the drunken, or running after noisome lusts, and the foolish cares of this life. The Lord is not slack concerning his promise, as some men count slackness, but is patiented towards us, 2 Pet. 3 9 Heb. 10.37 and would have all men to come to repentance. Yet a very little while, saith the Apostle, and he that shall come will come, and will not tarry. Beware therefore of such mockers as in scorn and derision say, Where is the promise of his coming? Watch ye and pray continually, that ye may be counted worthy to escape all the things that shall come to pass upon such mockers, and that ye may stand before the son of man. The third use which we are to make hereof, and whereat our Apostle especially aimeth, is, that hence we should learn to have our conversation in heaven. For do we look that the Saviour shall come the second time from heaven? Great reason then that we should have our conversation in heaven, that in heart, mind, and soul, we should ascend thither, that our faith, hope, and love should be rooted there, that our thoughts, desires, and affections should be settled there. Had Daniel reason to open his windows towards jerusalem, Dan. 6.10. and to pray towards it three times a day, because of God's promise unto his people when they should pray toward that Temple? And is there not far greater reason for us that we should always lift up our hearts unto the Lord, and have our soule-conuersation in heaven, from whence we do look for our blessed Saviour? The children of light herein may learn a lesson of the children of this world, and of the children of darkness: for where is the merchant's mind but where his goods are, and where he hopes for commodity? where is the husbandman's heart but on his harvest, and where he looks for the fruit of his labours? Where are the affections of the voluptuous or ambitious man set, but where the things are which their soul most desireth? Where else then should the Christian man's conversation be but in heaven, from whenc● we look for the Saviour, even the Lord jesus Christ? Let v● not then with Reuben, and Gad, and half the Tribe of Manasseh desire to tarry on this side jordan without the Land of promise, but let us go into the heavenly Canaan, and devil there, and walk as Citizens of the heavenly jerusalem. If we count that we have our treasure in heaven, let us also have our hearts in heaven. Otherwise we show plainly that we have not our treasure in heaven. Mat. 6 21. For, as our Saviour tells us, where our treasure is, there will our hearts be also. There Christ is, thence we look for the Saviour, therefore even while we are at home in the body, let us have our soule-conuersation there in heaven where he dwelleth, and whence we look for him. The second thing which I note is in the person of the Apostle, and others like unto himself. For here ye see that the Apostle in behalf of himself, and such others as walked so as he did professeth that they looked for the Saviour, even the Lord jesus Christ, which their expectation plainly argued the fervent desire, and earnest longing which they had for the appearing of Christ the second time unto salvation. Whence I observe the gladsome expectation of the faithful children of God for the second coming of Christ, when he shall come in the clouds of heaven to judge both the quick and the dead. They look and wait for it, their souls long after it, Rom. 8.19. and with lift up hearts and voices they cry, and say, How long Lord holy, and true, come Lord jesus, come quickly. It is said in the Epistle to the Romans that the fervent desire of the creature waiteth when the sons of God shall be revealed. The word signifieth an earnest waiting of the creature, such as is the waiting of them that are set in a watchtower to descry, when the sons of God shall be revealed; i. when it shall be manifestly known, not only unto themselves by faith, but unto men and Angels that they are the sons of God. 1 joh. 3.2. For, as john speaketh, Now we are the sons of God, but yet it doth not appear what we shall be; and we know that when he shall appear, we shall be like him: for we shall see him as he is. And, as our Apostle speaketh, Colos. 3.3. when Christ which is our life appeareth then shall we also appear with him in glory. For than shall he change our vile body that it may be fashioned like unto his glorious body. So that the time for which the creature waiteth is the second coming of Christ. Doth then the creature, even the heaven and the earth which God created in the beginning wait with such a fervent desire that they sit as it were in a watchtower continually beholding when Christ shall appear the second time unto salvation? How great then and gladsome may we imagine the expectation of the faithful children of God to be for the second coming of Christ, when they shall not only be renewed, as the creature, but have a full complement of everlasting blessedness? And therefore the Apostle addeth, and not only the creature, but we also, Rom. 8.23. yea we much more which have received the first fruits of the spirit, even we do sigh in ourselves waiting for the adoption, even the redemption of our body; i. waiting for the consummation of our adoption and redemption, when we shall fully possess our inheritance with the Saints in heaven. This the Apostle commended in the Corinthians that they waited for the appearing of our Lord jesus Christ. 1 Cor. 1.7. 1 Thes. 1.10 And likewise in the Thessalonians that they looked for the son of the living and true God from heaven. And this is a thing which should be commended in us all. Tit. 2.12.13. For the grace of God which bringeth salvation unto all men hath appeared, and teacheth us that we should deny ungodliness, etc. looking for the blessed hope and appearing of the glory of the almighty God, and of our Saviour jesus Christ. Again, we, I say, much more, because the creature only waiteth that it may not afterwards be subject unto corruption, or vanity, but the faithful that they may also judge the wicked, and reign with him for ever and ever. Neither only doth this comparison with the expectation of the creature, show what the expectation of the faithful is for the second coming of Christ; but much more will it appear if we shall compare it with the long wished, & most desired first coming of Christ in the flesh to destroy sin in the flesh. We read how greatly the patriarchs, and Prophets, and holy Saints of God in the old Testament desired, and longed for that seed of the woman, that star of jacob, that Prince of peace, that righteous branch, that Emmanuel. Our blessed Saviour himself testifieth of Abraham that he rejoiced to see his day, joh 8 56. i the time wherein he came in the similitude of sinful 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, Luc. 10.24. and Kings had desired to see those things which they saw and had not seen them, to hear 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 taking him in his arms he praised God and said, Luc. 2.29.30.31. Lord now lettest thou thy servant departed in peace according to thy word: for mine eyes have seen thy salvation etc. Was his first coming so much expected and desired by them then, and shall we think that his second coming is not much more desired by the faithful now? It was joyful no doubt to see him come in the flesh; but shall it not be much more joyful to see him come in glory? It was joyful to the shepherds, and to the wisemen of the East to see the babe with Mary his mother, and joseph: but shall it not be much more joyful to see him attended upon with ten thousands of Saints and Angels? joyful, to have the earnest of our salvation; but shall not the inheritance of it be much more joyful? joyful, to have the sting of death, and the victory of the grave taken away; but shall not the utter exemption from death and corruption be much more joyful? Then shall the sheep be gathered into the fold never to be in danger of the wolf, or of wandering: then shall the corn be gathered into the barn never to be shaken with the wind, or mingled with the chaff again: then shall there be a perpetual Sabbath and no work day after it; an everlasting jubilee when all bondage shall cease: then shall all tears be wiped from all eyes, no more sorrow, nor crying, nor pain shall be, but peace, and gladness, and joy, such as eye hath not seen, nor e●re heard, nor hath entered into the heart of man. This is the expectation of the faithful, which maketh them to look and long for the blessed appearing of our Lord jesus Christ. And now see the reason why the faithful look and long for the appearing of our Lord jesus Christ. Now they are pilgrims, than they shall come to an abiding city: now they are compassed with sorrows, then shall all tears be wiped from their eyes: now they are in continual fight, then shall every enemy be subdued unto them: now they are absent in body from Christ, then shall they follow the Lamb whethersoever he goeth: now they know, and love, and believe in part, then that which is in part shall be abolished: now they walk by faith, then shall they walk before the throne, and before the Lamb for evermore: then shall be the day of their glorification, the day of their redemption, the day of their salvation, the day of their absolute consummation of all blessedness. This is the cause why their minds are ever running, their thoughts ever musing, their eyes ever looking, their souls ever longing after the second coming of Christ jesus in glory. And for this cause they even reach after it, crying with the souls under the altar, How long Lord, holy, and true. But as for the wicked and ungodly of the earth it is not so with them. They do fear and tremble at the remembrance of it. If they do but hear of it their countenance is changed, their thoughts are troubled, so that the joints of their loins are loosed, and their knees smite one against another, as we read of Belshazzar, Dan. 5.6. when he saw the palm of the hand that wrote upon the wall. Yea so far 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 marvel. For than shall the Lord come as a swift judge against them, in flaming fire, rendering vengeance unto them which shall be punished with everlasting 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 cry unto the mountains and rocks, fall on us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who may stand? then shall they hear that fearful sentence pronounced against them, depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels: and then shall they be cast into the lake of fire and brimstone where they shall be tormented even day and night for evermore, not for 1000 or 100000. year, but for evermore. This is the cause why they fear and tremble at every mention of that day: and for this cause they wish they might never see it. Examine then yourselves, men and brethren, how ye stand affected towards the appearing of our Lord jesus Christ at that day, whether ye look and long for it, or ye tremble and fear at the mention of it. Esa. 3.18 Blessed are all they that wait for the Lord, saith the Prophet, for unto them that look for him shall he appear, Heb. 9.28. as saith the Apostle, the second time unto salvation. Is the message then of Christ his second coming gladsome unto you? Is the remembrance of it joyful unto you? It is a sure token unto you that ye belong unto Christ jesus, and it is a notable fruit and effect of your faith and hope in Christ jesus. It may be that some of you looking more upon yourselves and your own sins then upon Christ and the bowels of his mercies, and being more sharp and severe toward yourselves then quicksighted to look toward Christ jesus, may feel some appalling in yourselves, or at least not that cheerfulness in expectation that should be. But let not your hearts be troubled nor fear. Ye look not only upon your sins, or so on Christ as only a severe judge, and so despair in yourselves, and utterly abhor his coming, but ye look for him, though not without hope, yet without that cheerfulness which ye ought. In this weakness the Lord will perfect his praise, and unto these beginnings he will give a good issue. Only let my counsel be acceptable unto you: turn away your eyes from yourselves, and cast them upon Christ jesus. He shall be your judge that is your Saviour. He hath bid you look up, and lift up your heads, for your redemption draweth near: Joh. 5.24. And he hath said it, that he that believeth in him hath everlasting life, and shall not come into condemnation, but hath passed from death unto life. Tit. 2.13. Wait therefore patiently and cheerfully for the Lord for the grace of God which bringeth salvation to all etc. The third and last thing which here I note, is in the person of him whom the Apostle saith that they look for from heaven, which is the Lord jesus Christ the Saviour. Wherein I observe a reason both why we should walk in this like as citizens of the heavenly jerusalem, having our conversation in heaven, and why we should look and long for the second coming unto judgement. For why should it seem strange unto any man that living here in the body we should have our soule-conuersation in heaven? Is not our Lord and King mighty in power to save and defend us, and to revenge us of our enemies in heaven? Is not our jesus, who not by the works of righteousness which we had done, but according to his mercy hath saved us by the washing of the new birth, and the renewing of the holy Ghost, in heaven? Is not our Christ the Mediator of the new Testament, that hath reconciled us unto God, maketh continual intercession for us, and teacheth us outwardly by his word, and inwardly by his spirit, in heaven? Is not our Saviour who in that day shall make up the full complement of our salvation, in heaven? where then should our conversation be but in heaven? where should the body be, but where the head is? where should the spouse be, but where the bridegroom is? not one of us all but we are stung with fiery Serpents, cursed sins, and noisome lusts which fight against the soul. If we will be healed and live we must look up unto the brazen Serpent lift up for that purpose. In heaven is our brazen Serpent even the Lord jesus Christ. We must therefore while we are in the body lift up our eyes unto him, and have our soule-conuersation in heaven, if now we will be healed of our infirmities, and if when we remove out of the body we will dwell with the Lord. And as this should be a sufficient reason to move us to have our whole conversation in heaven, so should it also move us to look and long for the second coming unto judgement. For shall our Lord and King come, which shall tread down ●he Devil and all enemies under his feet, and leading captivity captive shall make us to triumph in the heavenly places? Shall our jesus come then to be our judge that first came to save his people from their sins? Shall our Christ come, that offered himself upon the cross for us, and opened his father's will unto us? Shall our Saviour come to save us from death and corruption by glory, which first saved us from sin and condemnation by grace? What cause then have we to hearken unto the counsel of james, jam. 5.7. exhorting to be patiented unto the coming of the Lord, yea what cause to cry with the souls under the Altar, Apoc. 6.10.22.20. How long Lord, holy, and true, dost thou not judge and avenge our blood on them that dwell on the earth? Yea to cry with john, Come Lord jesus, come quickly. Unto this which hath been taught the example of our brother lying here before us may, as I hear, be a good provocation. Myself knew him not, and therefore I can say the less of him. But by the report of them that knew him he was very studious, and for his time had profited well in the knowledge of such Arts as he applied himself unto. He was also, as I hear, religiously affected, and godly minded, having in good measure while he was in the body his conversation in heaven. And in the time of his sickness willingly submitted himself unto the will of his God, as one that looked for the blessed hope, and appearing of the Saviour, even the Lord jesus Christ in whom his soul rejoiced, and in the merits of whose death and passion his heart was comforted. The Lord grant that we may all live in his fear, and die in his favour. LECTURE LXXIII. PHILIP. 3. Vers. 2●. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working etc. IT remaineth now that we proceed unto the third and last branch, where the Apostle in the behalf of himself, and such others as walked as he did, maketh Christian profession of their certain hope of the glorification of their vile bodies by the powerful working of Christ jesus, set down in these words, who shall change etc. They had their conversation in heaven, looking for the Saviour from heaven, even the Lord jesus Christ; and from heaven they looked for the Lord jesus Christ, knowing that than he should change their vile bodies and make them like unto his glorious body etc. The general point than 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 glorify us, namely the Lord jesus Christ who shall change etc. 2. What he shall glorify in us, namely our bodies whose soule-conuersation hath been in heaven. 3. the condition of our bodies what now they are, namely bodies of vileness, baseness, and abjectness, i Vile, base, and abject bodies, subject to corruption, sin, and all kind of vanity. 4. The time when he shall glorify our vile bodies, namely in that day when he shall come in the clouds of heaven to judge 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 look for him. 5. The manner how he shall then glorify our vile bodies, namely not by changing the substance of our bodies, in the form, or feature, or lineaments, or members 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 vileness, by changing these vile bodies, and fashioning them in quality like unto his own glorious body, so that of mortal they become immortal, of corruptible incorruptible, of natural spiritual, of weak glorious. 6. And lastly, the means whereby he shall thus glorify our vile bodies, namely by that divine power, and effectual working whereby he raised his own body from the grave, and whereby he is able to do what he will, even to subdue all things unto himself. These be the particular circumstances of this third branch of the Apostles reason. Which noting of them in this sort that we have done, may serve also for the explication and opening of the meaning of these words. Let us now therefore see what profitable notes we may gather hence for our farther use and instruction. The first thing which I note is, who it is that shall change our vile bodies that they may be fashioned like unto his glorious body: which is, the Lord jesus Christ. The observation then hence is, that after we have slept in the dust Christ jesus shall raise us again by his power, and make our vile bodies 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 us, form us, and made us, and breathed into us the breath of life, and made us living souls. All things (saith john) was made by it, joh. 1.3. namely by the incarnate word of God, by the everlasting Son of the Father, and without it was made nothing that was made. And the Apostle saith, that by the Son of God were all things created which are in heaven and in earth, Col. 1.16. things visible and invisible: by him (I say) not only as an instrument, but as an efficient cause: For (as the Apostle saith) of him, Ro. 11.36. and through him, and for him are all things. He likewise it is that in the fullness of time came into the world to redeem them which were under the law, and to save his people from their sins. When the fullness of time was come, (saith the Apostle) God sent forth his Son made of a woman, Gal. 4.4.5. and made under the law, that he might redeem them which were under the law. And again, This is a true saying, 1 Tim. 1.15 and by all means worthy to be received, that jesus Christ came into the world to save sinners. And therefore was his name called jesus, Mat. 1.21. because he should save his people from their sins. He also it is that in the end of times shall raise our bodies out of the dust, and make them like unto his glorious body. Joh. 5.28.29. For the hour shall come, (saith john) in the which all that are in the graves shall hear his voice; and they shall come forth that have done good unto the resurrection of life, but they that have done evil unto the resurrection of condemnation. And in the chapter following, 6.54. Whosoever eateth my flesh, saith Christ, and drinketh my blood, hath eternal life, and I will raise him up at the last day. And our Apostle in this place, from heaven we look for the Saviour, even the Lord jesus Christ, who shall change our vile body etc. So that he that in the beginning of time created us and made us, and in the fullness of time redeemed and saved us, shall also in the end of time, raise us up out of the dust of death, and glorify us with himself. Whereof also he gave us a sure testimony when he raised up himself from the dead no more to return unto the grave: And therefore the Apostle saith, 2 Cor. 4.14. He which hath raised up the Lord jesus shall raise us up also by jesus, and set us with the Saints. Let this then serve to confirm and strengthen us in the point of our resurrection and glorification. Christ jesus hath taken it upon him that he will raise us up at the last day, and glorify us with himself. Let us then lie down in peace, and commit that to him, and he shall bring it to pass. 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 deny the resurrection: Act. 17.18. let the Philosophers and disputers of Athens mock at Paul when they hear him preach the resurrection: let the profane Atheist scoff and jest at the resurrection of the dead, and their glorification with the Saints, yet let us with Martha know that our brethren and we shall rise at the last day. Mat. 9.25. He that raised the Ruler's daughter from death to life in the house: he that raised the widows son from death unto life, as they were carrying him out to be buried: Luc. 7.15. he that raised up Lazarus from death unto life, joh. 11.44. having laid four days in the grave, shall also raise us up, and shall change our vile body that it may be fashioned like unto his glorious body. Let us therefore hold fast this hope unto the end without wavering, and let us lay this upon Christ jesus, who will surely do it, and will not fail. The second thing which I note is, the time when Christ shall change our vile bodies, and make them like unto his glorious body. The time is in that day when the faithful look that he shall come in the clouds of heaven to judge both the quick and the dead. Which I gather from this that he faith, who shall change etc., joined with that he had said before, from whence also we look etc. For the meaning is, that from heaven they look for the second coming of Christ, who then in his second coming shall change etc. The observation then hence is, that in the last day, when Christ shall come in the clouds of heaven to judge the quick and the dead, then shall he raise up the bodies of them that have slept in the dust, and glorify them with his own self. 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 hour shall come in the which all that are in the graves shall hear his voice &c: joh. 5.28.6.54. and again, where Christ saith, I will raise him up at the last day: 1 Co. 15.23.51.52. and again, where the Apostle saith, that they that are of Christ, at his coming shall rise again: and again where he saith, we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye at the last trumpet. All which places plainly show the time of the resurrection, and of the glorification of our bodies to be in the last day at the second coming of Christ unto judgement. In the mean time they shall sleep in the dust, and make their beds in the grave, job 17.14. they shall say to corruption, thou art my father, and to the worm, thou art my mother, and my sister. This should teach us patiently with the faithful children of God to wait and look for the second coming of Christ jesus, yea even to long and reach after it, because then these cracked and frail vessels shall be in better case than now they be. Now they are vile, and rotten, and nought, but then shall they be changed & made like unto Christ his glorious body; and then shall they be united to the souls to receive that blessed inheritance which God the Father of old hath prepared, God the Son of late hath purchased, and God the Holy Ghost doth daily seal in the hearts of God's children. That is the time for our full deliverance, our full redemption when all things shall be subdued under him. And till that time after that death once destroy these bodies, the grave shall be our house, and we shall make our bed in the dark. The third thing which here I note is, what it is that Christ in that day shall raise up again, and glorify, namely our vile body. Whence my first observation is, that since sin entered into the world, and death by sin, such is the condition of our bodies here that they be vile, subject to all infirmities, miseries, mortality, corruption, and all kind of vanity. The experience whereof is so common, and so well known unto us all, that it shall not be needful to prove it unto any of us How many aches, infirmities, diseases are we troubled withal in our bodies? What wounds, and swellings, and sores full of all manner of corruption are our bodies subject unto? What labours, what perils, what watchings, fastings, cold, nakedness, imprisonments, how many kinds of death are they subject unto? How soon are they cut down like grass? How soon do they whither as the green herb? How soon do they return unto the dust whence they first came? Or what privilege here have the bodies of them that come of noble houses, of honourable parents, of the blood royal? None at all, but their bodies are as vile, as here the Apostle meaneth, as subject to diseases, as needing all helps for health, is unable to endure labour, heat, cold, hunger, thirst, as unable to want sleep, rest, food, apparel, as soon cut down by the hand of death, as soon devoured by the worms, as soon turned unto the dust as the bodies of other men. And therefore our bodies without exception in the holy scriptures are called and likened unto grass, the flower of the field, to earthen vessels, to earthly houses, to tabernacles, to dust and ●athe, etc. All flesh is as grass, 1 Pet. 1.24. and all the glory of man is as the flower of grass: the grass withereth, and the flower falleth away. Yea look what jobs body was that all our bodies are, if the Lord shall lay his hands upon them: Yea this shall be the state of our bodies to be thus vile, as the Apostle speaketh, till they be changed, and made like unto his glorious body. This should teach us to pluck down our sails, and to abate the great daintiness of our bodies whereunto we are grown. Such silks and velvets, such ruffs and lawns, such frizling and painting, such chains, bracelets, and rings, as now commonly we use, what else is it, but to cloth and adorn proud rottenness? Such choice of meats, daintiness of fare, variety of dishes, as in this heavy time of dearth and famine is some where used, what else is it but to feed the never satisfied belly? Nay are not some grown so nice that they may not suffer the wind to blow upon them, nor the sun to shine upon them? Is it not for some so hot in summer, and again so cold in winter, that they can find no time to come to hear even the holy word of God? And what else is it that we do thus cherish but a vile body, subject to all kind of vanity? 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 curiosity in clothing, and what daintiness in feeding this vile body? An allowance there is, and meet there should be, that according to each man's degree there be both costliness in clothing, and daintiness in feeding. But in each degree there is such excess of decency, 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 ourselves, and that we should moderate ourselves in these things each man according to his degree? Let us therefore whether we eat, or drink, or clothe ourselves, remember that the bodies which we cherish are but vile bodies, dust and ashes, even very rottenness, and subject to all kind of vanity. My second observation hence is, that Christ in the last day shall change our bodies not our souls, and raise up our bodies not our souls. For our souls in their very deliverance from the contagion of our bodies are purged and cleansed from every spot of sin, and immediately translated into heaven, and there abide till the last judgement. They die not, nor sleep, nor wander up and down, as some do foolishly imagine, but being spiritual substances they live and abide for ever, aswell out of the body, as in the body. Which appear as by the souls of the rich man and Lazarus, Luc. 16.23. the one of which had immediately joy in Abraham's bosom, the other suffered woe and torments in hell immediately; so doth it also appear by that vision of john, Apoc. 6.9. where he saw the souls under the Altar &c: for there the present state wherein they are after their departure out of their bodies until the last judgement is described, namely that they are under the Altar, i that they remain continually under the hand of our Lord jesus, and that they be in joyful rest under his custody and protection. Our souls then are not changed or raised up in the last day, but our bodies; even as we make confession in our Creed, when we believe the resurrection of the body: For therein we confess that we believe that in that day when the Lord shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God, he shall raise again these selfsame bodies out of the dust of death, and unite them unto our souls, that in soul and body we may live for ever with him in heaven in the perfect state of blessedness. Yea but doth not the Preacher say, Eccl. 3.19. that the condition of the children of men, and the condition of beasts are even as one condition unto them? If then there be no resurrection of the bodies of beasts after this life, how do 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 judgement to put a difference between the dying of man and beast, as by his eye to judge otherwise of a man being dead, then of a beast being dead. But neither he there speaks of man's estate after death, neither what we know by the word of God touching the condition of man and of beast. For thence we know that the spirit of man ascendeth upward when it leaveth the body, and that the spirit of the beast descendeth downward to the earth; and that the body of the beast sleepeth for ever in the dust, but the body of man shall be raised up at the last day unto life everlasting in the heavens How then doth the Apostle say, 1 Co. 15.10. that flesh and blood cannot inherit the kingdom of God? There the meaning of the Apostle is, that the natural body as it is now subject to sin and corruption cannot inherit the kingdom of God, until it be glorified, forasmuch as none unclean thing entereth into it. This therefore is it that we teach, Christ shall raise up our vile bodies in the last day, and make them like unto his glorious body, and so possess us in soul and body of that kingdom prepared for us from before all beginnings. Here then is a notable comfort for all God's children, that not only our souls after this life ended shall go unto God that gave them, but our bodies likewise in the last day shall be raised up again, and be made like unto Christ his glorious body, that our souls and bodies being united together we may live for ever with him in his kingdom of glory. For hereupon thus we may resolve with ourselves: What though I be afflicted and tormented? What though my miseries be as many and grievous as jobs were? What though I be racked, torn in pieces with wild horses, my body cast to the birds of the air, to the beast of the land, or to the fishes in the sea? I know that after this life ended there will follow a joyful resurrection. Thus job comforted himself amidst all his extremities, job. 19.25.26.27. saying, I know that my Redeemer liveth, and that he shall stand the last on the earth; and though after my skin worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold, and none other for me, though my reins be consumed within me. And so we read that the Saints of God mentioned to the Hebrues comforted themselves: Heb. 11.35. For when they were racked and tormented they would not be delivered: and why? because they looked for a better resurrection. Whatsoever therefore trouble, affliction, adversity, misery, death do befall us or our friends, let us comfort ourselves in this that there shall be an end of all troubles when all tears shall be wiped from our eyes, and that there shall be a joyful resurrection in the last day, and glorification of our mortal bodies. My third observation hence is, that the resurrection of bodies unto glorification is only of them whose soule-conuersation in this life is in heaven. For albeit in the resurrection not only the sheep, but the goats, not only they that have done good, but they that have done evil shall rise again with their bodies, yet the one only unto everlasting joy and glory, the other unto everlasting woe and misery. So saith john, joh. 5.29. They shall come forth that have done good unto the resurrection of life, and they that have done evil unto the resurrection of condemnation. The same also is most plain by that separation of the sheep from the goats in the last day, where it is said, Matt. 25. that the one shall stand at his right hand, the other at his left; that the portion of the one shall be with the Saints of God in heaven, the portion of the other with the devil and his Angels in hell; that the one shall go into life eternal, the other into everlasting pain. Whereof we are to make this use, that if we will have our part in the second resurrection after this life unto glory, we must also have our part in the first resurrection in this life unto grace. In this life we must rise from the death of sin unto the life of God in righteousness and true holiness, if in that day we will rise from the power of the grave unto life everlasting and blessedness in the heavens. Apoc. 20.6. 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 us therefore follow the counsel of Peter, let us amend our lives, Act. 3.19. and turn unto the Lord, that our sins may be done away when the time of refreshing shall come from the presence of the Lord. Let us in this life grow up in grace, that in that day we may rise up in glory. Thus much of the third point, viz. what Christ in that day shall raise and glorify. The fourth thing which I note, is touching the manner how Christ shall in that day glorify our vile bodies, namely by changing not the substance of our bodies, but by changing our vile bodies and fashioning them in quality like unto Christ his glorious body. Whence I observe 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 raised up in incorruption, our mortal bodies shall be raised up in immortality, our bodies which were vile carcases shall be raised up in glory, our bodies which were weak shall be raised up in power, our bodies which were natural, needing food, raiment, rest, sleep, physic, and the like, shall be raised up spiritual, needing none of these things, but being as the Angels of God exempt from all wants and infirmities of this life. Our bodies in substance, in figure, in lineaments, and in members shall be the selfsame that they were in this life, inasmuch as in these there was no change by the sin of our first parents: but in such vile qualities as by sin they were poisoned and infected with, they shall so be changed as hath been 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 vileness of our bodies, and fashion them like unto his own glorious body. Of this glorification Daniel speaketh, where he saith, Dan. 12.3. that they that be wise shall shine as the brightness of the firmament, and they that turn many unto righteousness shall shine as the stars for ever and ever. Matt. 17.2 And a glimpse of it Peter, james and john saw when Christ was transfigured in the mount before them. 1 Cor. 15. And the Apostle at large shows the whole manner of it to the Corinthians. First then hence we learn that the body of Christ is not so deified or glorified, as that the essential properties of God are communicated to it, as to be omnipotent, infinite, present every where, etc. For this being true, that our bodies shall be made like unto his glorious body, than our bodies also should then be omnipotent, infinite, every where, etc. which no man will say. They err therefore that maintain the body of Christ to be really present every where. Secondly, hence we may learn not to be dismayed at whatsoever sickness, danger, or death. It may be that thus our bodies may be turned into the grave, and that death have there dominion over us for a season: but in the last day our bodies shall be taken out of the power of death, and made like unto Christ his glorious body. Thirdly, hence we may receive great comfort that we have such a Saviour as will thus change our vile bodies, and make them like unto his glorious body. He will be a perfect Saviour, and therefore as he receives our souls at their departure out of our bodies, to keep them safe under his custody ●and protection, so will he also in the last day change our vile bodies, and make them like unto his glorious body, that so he may be a perfect Saviour both of our souls and bodies. The fift and last thing which from these words I note, is ●ouching the means whereby Christ in that day shall glorify ●ur vile bodies. For here is the doubt which the carnal man ●akes. He cannot see nor conceive how the bodies which are ●urned into dust and ashes, which have been some torn in ●eeces by the beasts of the land, some devoured by the fishes of the sea, some eaten up by the fowls of the air, how they ●he same in substance should possibly be raised up again and glorified. To meet then with this, my observation hence is, ●hat Christ by that divine power and effectual working ●hereby he raised up his own body from the grave, and ●hereby he is able to do what he will, even to subdue all ●hings to himself, shall raise our bodies in that day, even the ●el●e same in substance that we laid down, and shall glorify ●hem. Christ he is the first-fruits of them that sleep, and by ●is resurrection he hath sanctified all the elect thereunto: and 〈◊〉 according to the working of his mighty power he raised himself from the dead, so by the same working of his mighty power shall he also raise us up. It may be that this may ●eeme impossible with men: Luk. 18.27 but the things that are impossible ●ith men are possible with God. And why should it seem so impossible? Can the potter make a new vessel of the same lump 〈◊〉 clay if the first fashion did dislike him? and is not God ●uch more able out of our dust to raise again our dead bo●●es? Can the Goldsmith by his Art sunder divers metals ●ne from another, or the Alchemist draw one metal out of ●●other? and is not God much more able to distinguish the ●ust of men's bodies from the dust of beasts, and the dust of ●ne man's body from another, and to draw out our body's ●o● whencesoever they lie? Was God able in the beginning 〈◊〉 create all things of nothing, and is he not much more able 〈◊〉 make every man's body at the resurrection of his own matter? Again, shall napkins be brought from Paul's body, and diseases depart from them? shall the shadow of Peter help the weak and sick? shall Elizeus his bones give life to a dead corpses cast into his grave? and shall not Christ much more by his divine power change these vile bodies, and make them like unto his glorious body? He that doubteth of his power, shall be drenched up of his majesty. Take this one proof further from our daily experience. At night we lie down and sleep, and in the morning we wake and rise up again. Our death what else is it but as a sleep, and our resurrection what else but as it were an awaking again? And as in the one it is, so in the other the mighty power of God shall be seen, when by his power he shall raise us up out of the sleep of death, and glorify us with himself in the kingdom of hi● Father. This than may serve us to meet with all doubts against this point of the resurrection and glorification of our mortal and vile bodies. He which is willing hath also power to do it, and by his power he shall raise us up in the last day, and shall change our vile bodies, that they may be fashioned like unto his glorious body. We are not therefore to doubt of it, lest so we also deny his power; but rather we are to comfort o●● selves in this, that he who by his power is able to subdue all things unto himself, will also by his power raise up our bodies in the last day, and will change our vile bodies, that they may be fashioned like unto his glorious body. Laus omnis soli Deo. THE FOURTH CHAPTER. LECTURE LXXV. PHILIP. 4. Verse 1. Therefore, my brethren, beloved and longed for, my joy and my crown, so continue in the Lord, ye beloved. 2. I pray Euodias, and beseech Syntiche, etc. MAny and notable, and most worthy our continual meditation, have been the points which we have heard by occasion of the things contained in the former Chapter, as touching necessary watchfulness against false teachers, together with certain marks of such, ver. 2.19; touching the true circumcision of the Spirit, ver. 3; touching the vanity of all confidence and rejoicing in any thing without Christ, ver. 4. to 9; touching justification by the alone righteousness of Christ jesus, through faith in his blood, v. 9; touching sanctification, by some sense of the knowledge of Christ, and of the virtue of his resurrection in ourselves, etc. and by an holy acknowledgement of imperfection, and pursuit after perfection, ver. 10. to 15; touching Christian perfection, ver. 15; touching the sole rule of man's life ver. 16; touching an holy imitation, v. 17; touching evil and ungodly walkers, ver. 18, 19; touching an holy conversation, for 20; touching the expectation of the faithful for Christ his second coming, v. 20; touching the glorification of our vile bodies in the day of Christ by the power of Christ, ver. 21; some of which the Apostle purposely disputeth, and others by occasion he toucheth. For in that Chapter ye may remember that the Apostle instructeth the Philippians touching circumcision, and touching justification, and touching sanctification, because of the false teachers which urged the circumcision of the flesh, and justification by works, and told them that they knew Christ well enough. And therefore, first he exhorteth them to beware of such false teachers: secondly he instructeth them in the true circumcision of the Spirit: thirdly he tells them what he in his own person thought of his own works, and of all the privileges that he had without Christ; what he thought of the righteousness of Christ through faith, what he thought of his knowledge of Christ, and how he laboured still after further knowledge of Christ, and further perfection then as yet he had attained unto: four he exhorteth them to be of the same mind with him in these things, and all to proceed by one rule of the word: fifthly and lastly he exhorteth them to follow him and such as he is, for that those other deceivers that were amongst them, were both enemies to the truth, and had earthly minds only; but he and such as walked as he did, had their conversation in heaven, from whence they looked for the Saviour, even the Lord jesus Christ, who should change their vile body, etc. Now the Apostle in this Chapter concludeth his Epistle with certain exhortations, with signification of his joy in the Lord for their liberality sent unto him in prison by their minister Epaphroditus, and with divers salutations to them, and from himself and them that were with him. His exhortations are some of them general, and some of them particular, as we shall see in the handling of the former part of this chapter. His first exhortation in the first verse, ye see is general, wherein he exhorteth the Philippians in general unto perseverance in the faith of Christ jesus, and the practice of an holy life, as they have been taught, and as hitherto they had done. His second exhortation in the second verse is particular, wherein he exhorteth two chief women amongst them, as it may seem to unity and concord, either betwixt themselves, or betwixt them and the Church at Philippi. In the first general exhortation I note, first the manner how the Apostle comes unto his exhortation: secondly the kind and loving terms wherein he speaketh unto the Philippians before his exhortation: thirdly the exhortation itself. Touching the manner how the Apostle comes unto his exhortation, it is by way of conclusion upon that which before he had said, Therefore my brethren, etc. so continue etc. And it is as if he had said, Seeing those of the concision among you, which urge circumcision, and justification by works, are such evil workers as ye have heard; and seeing our conversation is in heaven, from whence we look for the Saviour, even the Lord jesus Christ, who shall change, etc. therefore continue ye in the Lord so as ye have done, and as I have now taught you to do by example in mine own person, and suffer not yourselves to be seduced by them that are enemies to the cross of Christ, whose end is, etc. Thus the Apostle by way of conclusion from that which he had said before, inferreth this general exhortation unto perseverance and continuance in the Lord. Now touching the kind and loving terms wherein he speaks unto the Philippians, ye see he calls them his brethren, beloved, and longed for, his joy, and his crown. In that he saith unto them, My brethren, beloved, and longed for, he showeth his own kind affection towards them: and in that he addeth, my joy and my crown, he signifieth their piety, wherein he was comforted. To have said unto them only my brethren, as in the beginning of the third Chapter; or only, my beloved, as Chap. 2. ver. 12. had betokened abundantly his affection towards them: but in that, as not content with the one, or both, he addeth also a third argument of love, he thereby plainly showeth, what a large room they had in his heart. He calleth them his brethren in Christ, as begotten by one Spirit unto one God in one faith, through one Gospel of Christ jesus. He calleth them his beloved, in the best bond of love, the unity of the Spirit, through the embracing of the same truth of Christ jesus. And for that he saith, that he longed for them, he showed it in 1. Chap. where he saith, that he longed after them all from the very heart root in Christ jesus, Phil. 1.8. which was no doubt to strengthen them, and to bestow upon them some spiritual comfort, because of those false teachers that troubled them. How could he more show a kind and loving affection towards them? And as by these he shows his affection towards them, so by those titles that follow, he shows again on the other side, their great piety and godliness. For therefore doth he call them his joy, because of their fellowship, as himself speaketh, which they had in the Gospel with other Churches, 1.5. from the first day that they had received the Gospel unto that present, which was a sufficient matter of his rejoicing: and therefore doth he call them his crown, because their constancy and perseverance was now his glory among other Churches, and should be the crown of his rejoicing in the day of Christ. The speech is borrowed from them that for matters well achieved, in running, wrestling, or the like, receive a crown of glory. And it argueth their great profit by his labours, for which he should receive a crown. Thus ye see what these kind terms import, and in what sense the Apostle giveth them unto the Philippians. The third thing which I noted, was the exhortation itself, which is, to continue in the Lord, So continue in the Lord, ye beloved. The words precisely are, So stand in the Lord: but the sense is very truly given, when it is said, So continue in the Lord. For, to stand in grace, in faith, in the Spirit, in the Lord, is usually in the new Testament, to continue in grace, in faith, in the Spirit, Rom. 5.2. in the lord By Christ (saith the Apostle) we have access through faith unto this grace wherein we stand, that is, wherein we continue. 1. Cor. 16.13. Phil. 1.27. Stand in the faith, saith he in another place, that is, continue in the faith. Let your conversation be, saith he in the first chapter of this Epistle, as it becometh the Gospel of Christ, that I may hear of your matters, that ye stand in one spirit, that is, that ye continue in one spirit. And to the Thessalonians, 1. Thess. 3.8. Now (saith the Apostle) are we alive if ye stand in the Lord, that is, if ye continue in the Lord. So in this place, so stand in the Lord, that is, so continue as they that keep their standing, without shrinking, fainting, sliding, or starting aside. For the speech is borrowed from them that stand upon thei● guard or watch, or in their rank wherein they are set. Now wherein would he have them to stand and continue? Namely in the Lord, that is, in the knowledge and in the faith of Christ jesus, rooted and built in him, and established in the faith. But what meaneth he by this that he saith, So continue in the Lord? So, that is, as hitherto ye have done, and as now ye have been taught by example in mine own person, renouncing all confidence in the flesh, counting all man's righteousness by any works whatsoever, but loss and dung, and rejoicing only in Christ jesus; so continue and persevere in the Lord, rooted and built in him, and established in the faith, do this ye beloved, in the best bond of love. And let this be spoken touching the points of this general exhortation, and the meaning of the words. Now let us gather hence some notes for our further use. The first thing which I note, is from the kind and loving terms wherein the Apostle writes unto the Philippians. He exhorts them unto perseverance in the knowledge and faith of Christ jesus; but in such a tender and loving manner, as that therein he bewrays a most kind and loving affection towards them, saying, my brethren, beloved, and longed for, etc. And so in his second exhortation in ver. 2. he prayeth Euodias, and beseecheth Syntyche; and likewise in his third exhortation in vers. 3. he beseecheth his faithful yoke-fellow. Whence I observe a necessary duty for the Minister of the Gospel, which is, to be so tenderly affected towards his people, as that in all kind and loving manner he labour to win them unto that which is good, and to wean them from that which is evil. His people should not be kept straight in his bowels, but should have a large room in his heart; so that whether he writ or speak unto them, it may appear that it is out of his love and tender affection towards them. Thus our Apostle professeth in plain speech that he was affected towards the Corinthians, where he saith, O Corinthians, our mouth is open unto you, our heart is made large, 2. Cor. 6.11. ye are not kept straight in us. And this affection both our Apostle and the rest of the Apostles bewray always in all their Epistles, instructing them to whom they wrote, as in the wholesome word of truth, so in all meekness of spirit, and mildness of speech, Rom. 12.1. as from a love most unfeigned and Christian. I beseech you (saith our Apostle to the Romans) brethren, by the mercies of God: jam. 1.19. and in like sort in all his Epistles. james: My dear brethren, let every man be swift to hear, slow to speak, and slow to wrath. 1. Pet. 2.11. Peter: dearly beloved, I beseech you, as pilgrims and stranger, abstain from fleshly lusts, which fight against the soul. john: My babes, 1. joh. 2.1. my little children, I writ unto you, that ye sin not. And Jude: Ye beloved, Jude 17. remember the words which were spoken before of the Apostles of our Lord jesus Christ. These were their bowels of love towards their brethren in Christ; and in such bowels of love should the Ministers of the Gospel after their example deal with their people, exhorting them and admonishing them with all patience & long suffering, and in all love unto them, leading them forth besides the waters of comfort, which may spring up in them into everlasting life. It may be that here some will say, O we should like this well if the Ministers of the Gospel would do thus; but some of them are so sharp, that they seem to forget that they are Ministers of the Gospel, at least they remember not this duty. Why? because they are sharp, and come with a rod? Is it an argument against the father of the body, that he loves not his child, because he sometimes reproves him, and sometimes punisheth him with the rod? Or is it no argument against the father of the body, and shall it be an argument against such fathers as beget you in Christ jesus through the Gospel? Again, did not those holy Apostles that came in such a spirit of meekness, as we have heard, come also sometimes with a rod? The proofs are so pregnant, that I think none will doubt of it, as neither of this, that their coming with a rod was in great love. Again, did not the same God that came to Eliah only in a soft and still voice, come unto Corah, Dathan and Abiram in the earthquake, and unto Nadab and Abihu in the fire? Again, are there not in our congregations some such as had need to be wounded, as well as some such as had need to be healed? And if we love both, must we not bring with us both oil and vinegar? Both sharpness and meekness in their due places are needful, and a wise discretion in them both is most needful; and in both, the wise Minister showeth forth the bowels of his love. Indeed the terms of love are different, when we come with a rod, and when we come in the spirit of meekness. Will ye then that we come unto you in these terms of love which our Apostle here useth, of my brethren, beloved, and longed for? Here then is also a necessary duty for you, that ye be our joy and our crown, that so unto the rest we may with the Apostle add these also, my joy and my crown. Ye, by receiving the wholesome word of truth which is able to save your souls, and by bringing forth the fruits thereof in a sober, righteous and godly life in this present world, should be the matter of our rejoicing over you in Christ jesus. So was the elect Lady, unto whom john wrote his second Epistle, as he witnesseth, saying, I rejoiced greatly, 2. joh 4. that I found of thy children walking in the truth, as we have received a commandment of the Father. So was Gaius, unto whom john wrote his third Epistle, as he witnesseth, saying, I rejoiced greatly when the brethren came, 3. joh. 3. and testified of the truth that is in thee, how thou walkest in the truth. I have no greater joy than this, 4. to hear that my sons walk in verity. So was Philemon unto Paul, as he witnesseth, saying, Philem. 7. We have great joy and consolation in thy love, because by thee the Saints are comforted. And so was Timothy unto the same Apostle, the rejoicing of his heart, because he continued in the things which he had learned. So herein should ye fulfil our joy, that ye suffer the word of the Lord to dwell in you plenteously, that ye and your children walk in the truth, as ye have been taught in Christ jesus; that your faith groweth exceedingly, and that the love of every one of you aboundeth towards another. And as thus ye should be our joy, so should ye also be our crown. Ye, by your faith in Christ jesus, and by your love towards all Saints, and by your growing up in all things into him which is your head, that is Christ, by the work of our ministery, should be our glory in all places, and the crown of our rejoicing in the day of Christ jesus. So were the Thessalonians unto this our Apostle, as himself witnesseth, saying, What is our hope, or joy, or crown of rejoicing? 1. Thess. 2.19. are not you even it in the presence of our Lord jesus Christ at his coming? Yes, ye are our glory and joy. And why so? 20. Even because of their effectual faith, and diligent love, and patiented hope in the Lord, whereof he spoke in the first chapter. And so were these Philippians also unto him, as here he witnesseth: and why? Even because he had not run in vain, nor laboured in vain amongst them. And so ye should so abound in all knowledge, and in all judgement, and be so filled with the fruits of righteousness which are by jesus Christ unto the glory and praise of God, as that ye might be the crown of our rejoicing in the day of Christ, that we have not run in vain, nor laboured in vain. Otherwise, if the more we love you, the less we be loved of you again; if the more we labour amongst you and admonish you, the more ye harden your hearts and despise us, even for our works sake; if the more careful we are to inform your understandings in the truth, the more ye stop your ears at the voy●● of our charming, charm we never so wisely; if the more we endeavour to beget you in the faith, and present you before God blameless in that day, ye start aside like a broken bow, and defile yourselves with every hateful sin: to be short, if we spend our strength in vain amongst you, and for nothing, then how can we rejoice in you as in our joy and our crown? And if not so, then how can we come unto you in these terms of love, my brethren, beloved, my little children, dearly beloved? If ye be not joined with us in one faith, and in one hope in Christ jesus, how can we speak unto you as unto our brethren? If the love of God be not in you indeed, how can we speak unto you as unto our beloved? If ye honour not the Father, nor obey his holy will, how can we speak unto you as unto little children? If ye desire not the sincere milk of the Word, that ye may grow thereby, how shall we say that we long for you when we are absent from you? That therefore we may always come unto you in such terms of love as ye desire, and as here our Apostle doth unto the Philippians, let us not run in vain, not labour in vain amongst you; but receive from us with all gladness the word of salvation, which is able to save your souls. Be diligent to hear, and careful afterwards to meditate on the things which ye have heard, that as good hearers ye may grow up in all godly knowledge of God's will, and in all holy obedience thereunto, and that ye may say with the Prophet, O Lord, I have hid thy word within my heart, Psal. 119.11. that I might not sin against thee. Let the word of Christ dwell in you plenteously in all wisdom, Philip 1.9.10 that ye may abound yet more and more in knowledge and in all judgement, that ye may discern things that differ one from another, that ye may be pure, etc. Fellow after the truth in love, and in all things grow up into him which is the head, 〈◊〉 is, Christ; that as at this day we greatly rejoice to see the forward and willing minds of many of you to come unto the house of God, and to hear those things that belong unto your peace, so our joy may be fulfilled daily more and more, and ye may be the crown of ●ur rejoicing in the presence of our Lord jesus Christ at his coming. And if at any time we use sharpness of speech, know this, that it is for their sakes that obey not the truth, that we may reclaim them from wandering out of the right way wherein they should walk. And if the hurts of our people may be healed only by applying gentle medicines, without cutting and lancing their sores, only by pouring suppling oil, without pouring vinegar into their wounds, let no man think that we will use sharpness of speech. In a word, this is our desire, to present you pure and blameless in that day, not having spot or wrinkle, or any such thing. Be ye filled with knowledge and love, and the fruits of righteousness, that ye may be our joy and crown, now, and in the day of Christ. The second thing which I note, is the Apostles exhortation, together with the reason thereof. His exhortation is, that the Philippians would stand and continue without shrinking, fainting, sliding or starting aside, in the knowledge and faith of Christ jesus, rooted in him, and established in the faith, so as hitherto they had done, and as now they had been taught by example in his own person, renouncing all confidence in the flesh and in things without Christ, and rejoicing only in Christ jesus. The reason of this his exhortation unto this perseverance, is, because he would not have them entangled with those evil workers of the concision which minded earthly things, and whose end is damnation but would have them followers of him, and such as he is, whose conversation is in heaven, etc. Therefore so continue, etc. This exhortation then implying a duty for us, hence I observe a necessary duty for all God's children, which is, perseverance and continuance in the faith and truth of Christ jesus, so as we have been taught out of the Gospel of Christ jesus. A duty much, yet never too much urged, considering how many, after they have put their hand unto the plough, look back; after they have begun in the Spirit, john 15.4. 1. Cor. 16.13. end in the flesh. Abide in me (saith our Saviour) and I in you. Stand fast in the faith, saith the Apostle to the Corinthians. ●. Tim. 3.14. And unto Timothy, Continue (saith he) thou in the things which thou hast learned, and art persuaded thereof, knowing of whom thou hast learned them. And of all the Apostles we read, that still they exhorted all the Churches every where to continue in the grace of God, Acts 11.23.13.43. and with full purpose of heart to cleave steadfastly unto the Lord. For what shall it profit us to have tasted of the good word of God, and by the hearing of the Gospel preached, to have come to some knowledge of the Lord, and of the Saviour jesus Christ, if afterward with the Church of Ephesus we forsake our first love, and make not an end of our salvation with fear and trembling? john 8.31.32.15.4. If ye continue in my word, (saith Christ to the jews that believed in him) ye are verily my Disciples, and shall know the truth, and the truth shall make you free. But as the branch cannot bear fruit of itself, except it abide in the Vine, no more can we, except we abide in Christ the Lord. Nay, if we continue not in the Lord, and in the faith and knowledge of our Lord jesus Christ, it is a plain argument against us, that whatsoever show we make in the flesh, yet indeed we never walked in the truth. So the Apostle Saint john plainly argueth, 1. John 2.19. where he saith, They went ou● from us, but they were not of us: for if they had been of us, they would have continued with us. But this cometh to pass, that it might appear that they are not all of us. Where ye see that Apostates, and such as fall away from the faith and from the truth of Christ jesus, are proved plainly to be hypocrites, and never indeed to have walked in the truth, by this argument, tbecause they continued not in the truth which they had learned and received. As therefore the precept or exhortation both of our Saviour, and of our Apostle, requireth this duty of us, that we continue in the Lord, and in the faith and knowledge of jesus Christ; so this also, that it may appear that we were truly rooted in Christ jesus, and that we walked in the truth. And now see whether the same reason do not urge us unto this duty, whereby the Apostle, than urged the Philippians thereunto: for are there not now many that would separate us from Christ jesus? Are there not now many evil workers, that teach us to repose confidence in the merit of our works, and not to rejoice only in Christ jesus? many that teach justification to be by our own righteousness, which is of the Law, and not by the alone righteousness of Christ jesus through faith? many that teach perfection of sanctification in this life, otherwise than we are taught by the Gospel of Christ jesus? many that teach us to be otherwise minded touching the vantage and merit of works, touching the righteousness of Christ through faith, ●ouching the perfection of sanctification in this life, than was ●his Apostle of our Lord jesus Christ? Yes, many such deceivers there are, as heretofore we have heard, creeping in e●ery corner, and leading captive simple men and women af●er their own lusts. And therefore the urging of this duty, ●uen for that cause, is now necessary unto us, that Christians at this day continue in the Lord, and in the faith and knowledge of jesus Christ, so as they have been taught out of the writings of the Prophets and Apostles, and so as they ●aue done by the illumination of the Spirit through the ministry of the word. A doubt or two will here haply be moved. First, whether it be in us to continue in the Lord if we will, or it be wholly and only from grace, without any power of our twne? Whereunto I answer, john 6.44. That as no man can come unto Christ, except the Father draw him, making him, of unwilling, ●illing, by putting his holy Spirit into him; so no man can abide and continue in him, but only by the grace of the same Spirit. Phil. 2.13. For it is God that worketh in us both the will and the deed, even of his good pleasure, of his own free grace, that he may be all in all, and that all the glory of our salvation may be gruen unto him alone. Why then doth the Apostle exhort us to continue in the Lord, if it be not in our own power, if we will, being helped by grace, to continue in the Lord? Which is as if it should be said, If the fruit and increase of the earth be wholly the blessing of the Lord, then why doth the husbandman manure and till his ground, and bestow such pains and travel therein? Or, as if it should be said, If faith be wholly the gift of God, then why are we so called upon to come and hear the word preached? For as he giveth corn, and wine, and oil, and all things else needful for this life, but yet by such means as he hath ordained thereunto; and again, as faith is the gift of God alone, but yet given us by the means of hearing the word preached: 1. Cor. 1.8. so the Lord which confirmeth us unto the end, worketh in us this holy gift of perseverance and continuing in him, but by such holy admonitions and exhortations as he will have used to that purpose. For admonitions and exhortations are not therefore used, to imply any power in ourselves to do the things we are exhorted unto, but because they are the means whereby God worketh his good graces in us. And they do and may rather put us in mind of our unableness, then of our ableness to do the things that we are exhorted; that seeing we cannot of ourselves will or do the things whereunto we are exhorted, as, to come unto the Lord, to continue in the Lord, therefore we should fly unto him, and pray unto him, that he would draw us unto him, that he would confirm us unto the end, and that he would frame our wills according to his blessed will, that we may by him do what his will is. To continue then in the Lord, is the grace of God's holy Spirit, and the exhortation thereunto is very needful, both because it is the means whereby the Lord will work his grace in us, and to set us unto the Lord, to beg that of him, which of ourselves we are no way able to do. A second doubt also may be moved: Whether it can be, that such of God's children as are in the Lord, should not continue in the Lord? Whereunto I answer, that such of God's children as are graffed in the true olive, may for some while seem like unto withered branches, the graces of God's Spirit may for a time decay in them, and lie smothered, so that they appear no more than the fire under the ashes or embers. So we may see in David, who having committed murder and adultery, walked on a long time, and was never touched with any remorse for such his grievous sins, so that for the time he might seem to be as a withered branch. So we may see in Peter many eclipses of the graces of God's Spirit, when he dissuaded Christ his passion, when he denied Christ his master, and that with an oath, when he fled from his Master, when he dissembled for fear of them of the circumcision, and drew Barnabas also into the like dissimulation, etc. So we may see in Demas, who for a time left Paul, and embraced this present world, and yet afterwards became again a fellow-helper with Paul. In other holy persons the like may be showed, in whom the graces of God have for a time decayed, and they been like to withered branches. But they cannot finally fall from grace, but he that hath begun a good work in them, Phil. 1.6. joh. 10.28. will perform it until the day of jesus Christ. For hath not he himself said, I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my band? My Father which gave them me, 29. is greater than all, and none is able to take them out of my Father's hand. Hath not he prayed for them whom the Father hath given him, joh. 17. that they may be one with him, that they may be kept from evil, that they may be sanctified through the truth? And doth not john say, that whosoever is borne of God sinneth not; 1. Joh. 3.9. namely that sin that is unto death, so that he fall away finally from God? Men may have tasted of the good word of God, and come to some knowledge of the Lord jesus Christ, and yet fall way: but they that have truly tasted of the powers of the world to come, shall be even as the mount Zion, which may not be removed, but standeth fast for ever. Why then doth the Apostle exhort us to continue in the Lord, if it be sure that we shall continue in the Lord? It is to remove from us carnal security, and to teach us to depend on the Lord, by whom we continue in his faith, fear and favour. To conclude this point therefore, as the Apostle here speaketh unto the Philippians, so say I unto you, Continue in the Lord, even in the faith and knowledge of jesus Christ, so as ye have been taught in Christ jesus. Let it never be said to you, as it was to the Galatians, Ye did run well, who did let you, that ye did not obey the truth? But as ye have begun to love and like the truth, so continue to walk in the truth, that when Christ jesus shall come in the clouds of heaven, ye may be the crown of our rejoicing, and that ye may also appear with him in glory. LECTURE LXXVI. PHILIP. 4. Verse 2. I pray Euodias and beseech Syntyche, that they be of one accord in the Lord. 3. Yea I beseech thee faithful yoke-fellow, etc. NOw follow certain particular exhortations unto particular and private persons, touching some discord fallen out amongst them. In the second verse his request is unto Euodias and Syntyche, that they would be of one accord in the Lord. What Euodias and Syntyche were it is not certain, neither are they mentioned elsewhere in the Scripture. Like it is by this place, that they were two women of good note, and such as had much stood with Paul at his first planting of the Church at Philippi. But now it seems they were at odds, whether the one with the other, or both with the rest of the Church; and whether about matters of faith and religion, or about ordinary matters of common life, it is not certain. This we see, the Apostle would gladly compose, the strife, and therefore he exhorteth them to be of one accord in the Lord, that is, of one mind and one judgement in the things of the Lord, betwixt themselves and with the Church. If we understand that they differed in matters of faith and religion; or if we understand the words in general, of what dissensions soever, than the exhortation is, that laying aside all debates and dissensions, they would be of one accord in the Lord, that is, they would dwell together in such unity as is pleasing to the lord I pray Euodias, and beseech Syntyche, etc. It followeth. Yea, and I beseech thee, etc. In this verse the Apostles exhortation or request is unto his faithful yoke-fellow, that he would be a means to compose the strifes of Euodias and Syntyche, with this reason implied, because they were women which had laboured with him when he preached the Gospel at Philippi, nor with him only, but with Clement also, and with divers others which laboured with him in the same work, whose names are written in the book of life. What this faithful yoke-fellow was whom he maketh this request unto, it is not certain. Much disputation there is who it should be. Like it is that it was some special man that preached the Gospel purely and sincerely there with him at Philippi. Him he requesteth to help those women, namely Euodias and Syntyche: How to help them? Namely to order their matters, and to compose their strifes whatsoever they were. And why should he do so? That which the Apostle addeth, seemeth to be added as a reason to move his faithful yoke-fellow to help them, and to compose their strifes: for they laboured with him in the Gospel, that is, when the Gospel was first preached by him at Philippi, they laboured, yea and even strove, for so the word signifieth, putting themselves in hazard for the hearing of the Gospel preached, and for the defence of the Gospel. For in the Acts mention is made of women, among whom was Lydia, that came together to a place besides the river, Act. 16.13. not daring as it may seem, to have their assemblies in the city of Philippi, and there heard the word at Paul's mouth. These two women, it may seem, were two of them, of whom the Apostle for that cause saith, that they laboured and strove with him in the Gospel, he being willing to preach, and they desirous to hear, when there was great danger for both, and they standing much in his defence when he was much contradicted. Neither doth he commend them to have laboured with him alone in the Gospel, but with Clement also, and with other his fellowlabourers, which laboured with him in the work when the Gospel was first preached at Philippi. Who this Clement was, it is not certain, as neither who these his fellowlabourers were. Silas, it is like by that place in the Acts, was one. Ministers of the Gospel they were, which joined their labours with Paul, to the gathering of the Church at Philippi, whose names though they were not written by him in this Epistle, yet he saith, that they were written in the book of life. Whereby he meaneth, that their life was as certainly sealed up with God, as if their names had been written up in a book to that purpose. For the speech is borrowed from the manner of them that bill the names of them in a book, whom they have chosen into their service, whom then they know to be theirs, because they have their names billed in a book. So God knoweth who are his as certainly as if their names were written in a book, and their life is as surely sealed with him, as if their names were registered to that purpose. The sum then of the Apostles reason, is this: these women for their labour with him and other his fellowlabourers in the Gospel, were worthy that he should do this for them, and therefore he requests his faithful yoke-fellow that he would help them, & compose the strifes which were either betwixt themselves, or betwixt them and the Church there. And let this suffice to be spoken touching the scope of these particular exhortations, and the meaning of the words in them both. Now let us see what notes we may gather hence for our further use. First then in the person of Paul, I note his holy care, not only to instruct and exhort the whole Church of Philippi in general, but likewise privately such particular persons as he heard it was needful to instruct and exhort. For here we see how after his general exhortation unto the Philippians, he cometh unto particular exhortations to private persons, Whence I observe a holy duty of a good Minister, which is, not only publicly to teach and exhort, and comfort his whole congregation in the Church, but also privately to labour with particular persons so as shall be needful for them. If they need instruction, to instruct them; exhortation, to exhort them consolation to comfort them; correction, to reprove them; peacemaking, to compose their strifes; and every way to labour with them as it shall appear to be needful for them. Examples hereof we have in general in all the Apostles, of whom it is said, Act. 5.42. that they ceased not to teach and preach jesus Christ daily in the Temple, and from house to house. Ye see likewise not only john's general Epistle, but his private Epistles also, one unto a certain Lady, and another unto one Gaius; in either of which, as he thought it needful, he comforted them, and exhorted them, and admonished them. And this our Apostle ye may see how he taught both openly and throughout every house: how he reproved sins not only in general, Act. 20.20. 1. Cor. 5.1. 2. Tim. 2.17.4.10.14. but in particular noted the sins of the incestuous person, of Hy●enaeus and Philetus, of Demas, of Alexander the coppersmith, &c: how he dealt with Philemon in particular for Onesimus: how he comforted and admonished Timothy and Titus in particular. And what else meaneth that of the Apostle, where he chargeth to be instant in season and out of season? 2. Tim. 4.2. but that the Minister of the Gospel should at all times and in all places, publicly and privately, generally and particularly, take every occasion to profit God's people, whether it be by teaching, by improving, by rebuking, by exhorting, or how else soever it shall seem needful or profitable. For if we may but pull one brand out of the fire, if we may but convert one sinner from going astray out of his way, if we may but instruct one man in righteousness unto salvation, even by private and particular dealing with him, we shall not lose our reward, but even he shall be our crown of rejoicing in the presence of our Lord jesus Christ at his coming. I wish they would at length remember this duty, who having their consciences seared with an hot iron, vouchsafe not either publicly or privately to teach, or exhort, or admonish the flock of God which dependeth on them. As public with all, so private dealing with particulars will be seen to be needful, if any man do but with half an eye look into the state of the people every where. The ignorance in some, the wickedness in others, the jars amongst others in every place, show plainly how needful it is, unto public teaching to add also particular admonitions and exhortations. But they that cannot be drawn unto the one, namely to teach their people in their assemblies, it is hardly to be hoped that they will deal with men in particular on the way, or at the plough-taile, or at the anuil, or at the shopboard, how needful soever it be. This place serveth not much to speak unto them, and therefore I let them alone. Secondly, in the person of Paul, I note his godly care to compose the strifes of these two godly women Euodias and Syntyche. For there being a jar either between themselves about some private matters, or between them & the Church about some matter of religion, both himself exhorteth them to be of one accord in the Lord, and also he dealeth with his faithful yoke-fellow to help to order their matters, and to compose their strifes, commending them as worthy that he should do this for them. Whence I observe a very commendable quality, as in the Minister of Christ, so in every good Christian, which is, both by themselves and by all the means that they can make, to take up such quarrels as fall out among their brethren. It is registered unto the everlasting commendation of Cloë, 1. Cor. 1.11. and her house, that when great dissensions and contentions broke out in the Church of Corinth, they being very desirous to have them stayed, and yet not able to stay them, advertised Paul thereof, that he in his wisdom might take some course to stay them. And our Apostle gives it for a precept unto Timothy, 2. Tim. 2.23. to put away foolish and unlearned questions, knowing that they engender strife. Where the meaning in general is, that he must be so careful to stay all strife, that he must be careful to take away every thing which may be any occasion of strife. And our Saviour pronounceth a blessing upon them that make peace among their brethren, saying, Blessed are the peacemakers, Mat. 5 9 for they shall be called the children of God. For God being the God of peace, the more that we have peace amongst ourselves, and the more that we study and labour to make peace among others, the more like we are unto God, and the more we show ourselves to be the children of God. So that we see, that to make peace and end strifes, is very commendable both with God and men. This then first may teach us to beware how we do sow strife and dissension betwixt man and man. For look how commendable a thing it is to make peace and end strifes; so intolerable and odious a thing it is to blow the bellows of discord amongst brethren and neighbours: and as they that make peace, do thereby show themselves to be the children of God, with whom dwelleth peace; so those seditious firebrands that delight to stir up strife among their brethren, and to set men by the ears together, show plainly that they are the sons of that wicked one who cannot abide that brethren should dwell together in unity. Prou. 6.16.17 18 These six things (saith Solomon) doth the Lord hate, yea his soul abhorreth seven, The haughty eyes, a lying tongue, hands that shed innocent blood, an heart that imagineth wicked enterprises, 19 feet that be swift in running to mischief, a false witness that speaketh lies, and him that raiseth up contentions among brethren. All these seven things the Lord hateth, yea his soul abhorreth the seventh as plain murder. For what is murder if this be not, to rend in sunder the members of the same body, by sowing debates and divisions amongst them; and so by brawls, and jars, and quarreling, to kill both the soul and the body? Prou. 17.14. The beginning of contention, saith the same Solomon, is as one that openeth the waters: so that he that bloweth the bellows of contention, and openeth the way unto strife amongst neighbours, is as he that by pulling up a sluice, letteth in the waters upon a country, and so drowneth the whole country: which also showeth that such make-bates are murderers. Let them look unto this, which either by privy whisperings, or open detractions, or any false suggestion whatsoever, either seek to make variance where there is none, or where they perceive some little dislike, there add fire unto heat, and set them as far at odds as they can. Of what root soever they be that are such, they are the sons of Belial, and no less than murderers. Prou. 22.10. And therefore as Solomon giveth advice touching the scorner, the like do I touching such a contentious man; Cast out the scorner, saith he; Cast out the makebate, say I, and strife shall go out; cast out the makebate out of company, country, commonwealth, city, house where thou dwellest, so contention and reproach shall cease. The truth ever will abide the light, and feareth not to speak with any man in the gate: but these are commonly whisperers, and love rather to speak in the care then on the house top. Suspect them therefore by their privy whispering, and when once thou knowest them, for ever afterwards be thou ware of them. Secondly, this should teach us, not only to study to live in peace ourselves with all men, but farther, when others are at odds, Heb. 12.14. to make peace between them. Fellow peace with all men, saith the Apostle to the Hebrews. And the Apostle to the Romans, Rom. 12.18. If it be possible, as much as in you is, have peace with all men. And surely a most blessed thing it is to see men to be of one accord in the Lord: witness the Psalmist, where he saith, Behold how good and joyful a thing it is, Psal. 133.1. brethren to dwell together in unity. But the servants of God are not only to be peaceable themselves, but when either there are open jars, or inclination thereunto, they should labour by all means both by themselves and others to set them at one. It was a good speech of Abraham unto Lot, Gen. 13.8. when he said unto him, Let there be no strife, I pray thee, between me and thee, neither between mine herdmen and thine herdmen; for we be brethren. In imitation whereof, when strife is, or is like to be, we are to interpose ourselves, and to say, Let there be no strife, I pray you, between you; for ye are brethren: ye are neighbours and friends; ye have one Lord, one faith, one Baptism, and one hope of your vocation: be ye therefore one amongst yourselves: Let all bitterness, and anger, and wrath, crying, and evil speaking be put away from you, with all maliciousness: and be ye courteous one towards another, and tender hearted, forgiving one another, if either have a quarrel against other, even as God for Christ's sake forgave you. Yea and as Paul said to the Corinthians for going to law one with another, so are we to say unto them that any way strive, Why rather suffer ye not wrong? why rather sustain ye not harm, then fall at such quarreling one with another? Thus, I say, should we in hatred of strife, and love of peace, as peacemakers labour to compose strifes, and to make peace where it is not. But what commonly say we in such cases? One saith, It were very well done to take up their quarrels, and to make them friends. Another saith, that he loves not to meddle in other men's matters, and to make himself some business where haply he shall have little thanks. Another sports himself at their contentions, and saith with himself; So, so, there goes the game. Another haply showeth his dislike of their jars, and puts in a word to friend them, and then he thinks he hath done well. But not many in such cases deal both by themselves and by others, and labour by all means to take up their quarrels, that they may be of one accord in the Lord. Well, if when we were enemies unto God, and God was angry with us to destroy us for ever, Christ jesus the Son of the everliving God had not come in the similitude of sinful flesh to make peace between God and us, what had become of us? If God had not sent his Son, and if he had not come to reconcile us unto God, our portion had been with the devil and his angels in the lake that burneth with fire and brimstone for ever. Let us, men and brethren, be followers of Christ, let us follow Abraham, and our Apostle. Let us not only labour to have peace with God, and to be at peace one with another, but when we see that any variance is, or is like to be between man and man, let us labour, as much as we can, to set them at one. Let us hate strife and debate both in ourselves and in others, and let us love peace and agreement both in ourselves and in others. And then surely the God of peace shall be with us to bless us, and to give us his peace, which passeth all understanding. And let this be observed from the person of Paul. The next thing which I note, is in the persons of Euodias and Syntyche. Wherein first I note the religious affection of these two virtuous women; for by conference of this place with that in the Acts, it may appear, that when the Gospel was first preached at Philippi, they not only gladly embraced the Gospel, but stood much for the defence of the Gospel against them that persecuted the truth of Christ jesus, and often assembled themselves together with other women without the town besides the river to pray, and to hear the Word preached. Whereupon it is that the Apostle here saith, that they laboured with him in the Gospel, nor with him only, but with Clement also, and with other his fellow labourers in the work of the ministery. Here then is a good pattern for all women to look upon, that they be alike religiously affected as these women were, & give like testimony thereof as they did. There is no privilege unto them by their sex from this, but as all the rest of God's children, so they should embrace pure religion from their hearts, exercise themselves in the law of their God day and night, and seek the Lord from the ground of their hearts. Yea and such hath been the mercy of the Lord toward this sex, as that women in all ages have been worthily renowned for many notable graces of God's Spirit. 1. Pet. 3.6. Sarahs' obedience is set forth by Peter for an example for ever. The government and victory of Deborah was not inferior to the government and victory of any of the judges of Israel. judg. 4. What shall I speak of ester's religious depending upon God when she hazarded herself for the deliverance of her people? Ester 4. of the widows godly depending upon God's providence, when in the great famine she relieved Eliah with some of that little which she had? 1. Reg. 17. Luke 2.37. of Anna's continual abiding in the Temple, and serving God there with fasting and prayer, night and day? It seemeth that the first that embraced religion in Philippi, Acts 16.13. were women. Neither have they only been religiously affected, and such as feared God, and walked in his ways, but further many have mainly stood for the defence of the Gospel, and hazarded their lives. Examples we have in Priscilla, unto whom the Apostle giveth this testimony, that for his life she laid down her own neck: Rom. 16.4. and likewise in this place of Euodias and Syntyche, of whom ye see the Apostle saith, that they strove with him and others in the Gospel, that it might have a free passage, and that they might speak the Word boldly. Seeing then that these things are written for your learning, judge with yourselves how religiously ye ought to be affected towards the truth of Christ jesus. Let their examples stir up your holy minds, and let it not seem grievous unto you with holy Mary to sit you down at jesus foot, and hear him preaching in his Ministers. Nay, let it not grieve you, boldly to stand in the defence of the Gospel of Christ jesus, and if the will of the Lord be so, to lay down your lives for that truth which ye have learned and received in Christ jesus. If ye should look no further but unto examples of your own sex, ye might have sufficient encitement hereunto. As therefore at this day ye do, so go forward to receive with meekness that word which is able to save your souls. Let the word of Christ dwell in you plenteously, and let your religious minds be known unto all men. Secondly, in the persons of Euodias and Syntyche, I note a breach and falling out, either betwixt themselves, or betwixt them and the Church: For, in that he exhorteth them to be of one accord in the Lord, it is plain that there was a breach and falling out. Whence I observe, that the children of God, how religiously affected soever they be, yet so long as they live, are subject unto their falls, and subject unto divers disordered affections, as anger, discord, and the like. We see how Peter and Barnabas were drawn on unto shrewd dissimulation for fear of the jews. Galat. 2.13. We see how the love of the world drew on Demas to forsake Paul for a time, 2. Tim. 4.10. and to embrace it. We see how some have been almost seduced from the way of truth by false teachers, as it is like these two women were, if the breach were between them and the church. Again, we see such a heat and breach to have fallen out between Paul and Barnabas, as that they parted companies, Acts 15.39. the one going one way, and the other way: so that whom Satan had often sifted & winnowed before, now a very little matter and small occasion set them at very great odds. And many such falls and disordered affections are the children of God subject unto in this life, as might farther at large be proved. The reason is, because though they be led by the Spirit, yet are they not wholly guided by the Spirit, but sometimes they walk after the flesh, and not after the Spirit. Here than first, let the children of God learn to humble themselves, and to walk before the Lord with fear and trembling. The manifold falls and disordered affections whereunto they are subject, may keep them in a reverent and sonlike awe, that they presume not above that is meet; for by their falls they may see what strength there is in themselves to stand, if the Lord should not sustain and uphold them. As therefore the Apostle exhorteth, so let all of us make an end of our salvation with fear and trembling, fearing but not doubting, because he is faithful which hath promised; standing in awe but sinning not, even standing in awe, lest we do sin and displease the Lord. Secondly, hence we may learn, not presently sharply to censure men upon their breaches, or upon their falls; for they are no other things than do befall the children of God. Rather we are, if they be such as have made a good profession of the truth, in such cases to help them, as here our Apostle speaks: first, to labour to raise them, if they be fallen, and if they be at odds, to set them at one, even because of their holy profession, lest the way of truth should be evil spoken of: for that our Apostle makes the reason unto his faithful yoke-fellow, why he would have him to help these godly women, and to set them at one, even because they were such as had striven with him in the Gospel. LECTURE LXXVII. PHILIP. 4. Verse 3. Whose names are written in the book of life. 4. Rejoice in the Lord always, again I say, rejoice. WE have heard the Apostles particular exhortations, first, unto Euodias and Syntyche, verse 2. secondly, unto his faithful yoke fellow, verse 3. Unto Euodias and Syntyche, that they would be of one accord in the Lord; unto his faithful yoke-fellow, that he would be a means to set them at one, because they were such as for their labour with him and other his fellowlabourers in the Gospel, were worthy that he should do this for them. One thing yet remaineth to be noted from the exhortation unto his faithful yoke-fellow, which is, the Apostles affirmation of his fellowlabourers, that their names were in the book of life. Whereby he meaneth that their life was as certainly sealed up with God, as if their names had been written in a book to that purpose. For the better understanding of which phrase and manner of speech; first, we are to know, that in the Scriptures there is mention made of three books attributed unto God. One, the book of God's providence; another the book of God's judgement; a third, the book of life. The book of God's providence, is his foreknowledge of all things before ever they were: And of this the Psalmist speaketh where he saith, Psal. 139.16. Thine eyes did see me when I was without form: for in thy book were all things written which in continuance were fashioned, when there was none of them before. Where by the book of God is meant, his foreknowledge whereby he knew all things from everlasting. The book of God's judgement, is his knowledge of all our thoughts, words, and works, which in the last day shall so clearly be presented unto us, as if they were then read out of a book, and according to which he shall then judge us: And of this john speaketh where he saith; I saw the dead, Apocal. 20.12. both great and small stand before God, and the books were opened, and the dead were judged of those things which were written in the books according to their works. Where by the books is meant that knowledge of all our thoughts, words, and works which God in the last judgement shall present unto every man's conscience, so clearly as if a man should open a book wherein they were all written, and distinctly read them out of that book. The third book which is called the book of life, even of eternal life, is the everlasting foreknowledge of God, whereby he specially and particularly knew from everlasting who are his, and by a special care preserveth them unto life as certainly, as if their names were registered in a book to that purpose. And of this the holy Ghost maketh often mention in holy Scripture: Exod 32.32. As in Exodus where Moses saith unto God, If thou wilt not pardon their sin, I pray thee race me out of the book which thou hast written. In the Psalm, where David in great anguish of spirit prayeth thus against his persecutors, Psal. 69.28. Let them be put out of the book of life, neither let them be written with the righteous. In Esay, where the Prophet saith, Esay 4.3. that he that shall remain in jerusalem, shallbe called holy, even every one that is written unto life in jerusalem. 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 delivered, every one that shall be found written in the book. In Luke, where our Saviour bids his Disciples rejoice, Luke 10.20. because their names are written in heaven. In the Apocalyps, where it is said, He that overcometh, Apocal. 3.5. shall be clothed in white array, and I will not put out his name out of the book of life. And again, Whosoever was not found written in the book of life, 20.15. was cast into the lake of fire. And again, Apocal. 21.27 where it is said, There shall enter into this City no unclean thing, neither whosoever worketh abomination or lies, but they which are written in the lambs book of life. Thus ye see mention of three books attributed unto God in the Scriptures, one of providence, another of judgement, and a third of life, which here our Apostle speaketh of. Secondly, we are to know that no material book is properly attributed unto God, as though he did write any thing in a book, but only by a borrowed speech, borrowed from the manner or them that for their better remembrance of things, writ them in a book; so to imply, that God knows all things, and that they are always had in remembrance before him, as if they were in a book. And therefore we defined his book of providence, to be his foreknowledge of all things before ever they were, whereby he knew them as well from everlasting, as if they had been written in a book from everlasting. His book of judgement likewise we defined to be, his knowledge of all our thoughts, words, and works, which in the last judgement he shall present unto every man's conscience, so clearly as if they were all read out of a book, and according to which he shall then judge us. And lastly, the book of life we defined to be, the everlasting foreknowledge of God, whereby he specially and particularly knew who are his, and by a special and peculiar care preserveth them unto life as certainly as if their names were billed in a book, and registered to be had in remembrance before him for ever. So that mention of such books in the Scripture is not made in respect of God, as if he used, or needed to use any book to any purpose; but for us, and for our understanding, that we, by the manner which we see used amongst men, may the better conceive and know, that God knew all things from everlasting, 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 special care over them. Those things thus noted, for the better understanding of the phrase and manner of speech here used by the Apostle, let us now come a little nearer to the opening of the meaning of these words. The speech of the Apostle is touching his fellowlabourers, which had laboured with him in the ministery, when the Church was first planted at Philippi: Of whom he saith, that their names were in the book of life. Whereby he meaneth, that they were of the number of those whom God had chosen in Christ jesus unto everlasting life, so that their life was as surely sealed up with God, as if he had taken their particular names, and written them in a book to remember them, and to give unto them that which he had purposed from everlasting. This being the meaning, it remaineth now that we see what observation we may gather hence for our further use. But first a doubt is to be answered, touching some contradiction which may seem to be between this of our Apostle here, and that of the same Apostle, where it is said, that the Lord only 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 fellowlabourers, that their names were in the book of life, so plainly setting it down as if he knew it? Whereunto I answer, That albeit the Apostle in the place unto Timothy only say, The Lord knoweth who are his, john 13.15. as also our Saviour himself in another place saith, I know whom I have 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 plain, where it is thus said, Apocal. 2.17. To him that overcometh will I give to eat of the Manna that is hid, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. For hereby it is signified, that no person living knoweth who are renewed in Christ jesus unto righteousness, and true holiness, but God only, 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 himself; so that no man can absolutely and of himself say of another, that he is the chosen of God, that his name is in the book of life. Yet may the Lord, and sometimes doth he reveal unto his children that which he alone, absolutely, and of himself knoweth, as the revelations unto Abraham, Moses, and the Prophets manifestly prove. And whether in that abundance of revelations which the Lord showed unto our Apostle, 2. Cor. 12.7. and whereof he speaketh somewhere, he had likewise some revelation touching the election of some, and the reprobation of others, I cannot affirm. Many are of opinion that the election of some, and the reprobation of others were revealed by God unto him. And so it may be, that the Lord who alone, absolutely, and by himself, knew whether the names of those his fellow-labourers were written in the book of life, revealed by his holy Spirit unto our Apostle, that their names were written in the book of life. But I rather think that here he thus spoke as he thought by the rule of charity. For, what saith the Apostle in another place of charity? 1. Cor. 13.7. namely, that it believeth all things, and hopeth all things: yea, and where it seethe certain fruits and effects of election and salvation, there it is certainly to be persuaded of election and salvation. Our Apostle therefore seeing how faithfully those his fellowlabourers had laboured in the work of the ministery 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 unblamably they had had their conversation amongst men, in charity thus he judged, that their names were in the book of life. And this may very well stand with the other, that the Lord only knoweth who are his. For that which properly belongeth unto the Lord, absolutely and by himself to know whose names are in the book of life, that the Apostle assumeth not to himself; but seeing the fruits of their election in their lives, he by the rule of charity thus judgeth of their salvation, that everlasting life was surely sealed up for them with God. To come then unto my note, the thing which here I note, is the Apostles charitable judgement of his fellowlabourers in the Gospel of Christ jesus. By their fruits he judged that they were branches of the true vine; upon their holy profession and constant endeavour to increase the kingdom of Christ jesus, he pronounceth that their names were written in the book of life. Whence first my observation in general is, that the children of God not only may and ought certainly to be persuaded of their own salvation in Christ jesus, but further, that they are by the rule of charity to assure themselves of the salvation of such of their brethren as walk in the truth, having their conversation honest. For albeit this be most true, that not any can be so certain of any other man's election or salvation as of his own, because he feeleth only in himself the testimony of the Spirit witnessing unto his spirit that he is the son of God, and because only in himself he knoweth his faith towards God, and his love towards all Saints, not only by the outward fruits thereof, but like wise by the inward motions thereof which he feels in his own soul: yet may the children of God by such outward fruits and effects of their election as they shall see in their brethren, according to the rule of charity judge that they are the chosen children of God, and heirs of salvation. So we see that the Apostle writing to the Romans, Corinthians, Ephesians, writeth unto them as Saints by calling, sanctified in Christ jesus, chosen in him before the foundation of the world, and predestinated to be adopted through jesus Christ unto God. And why did he thus judge of them? Even because of their communion with the Saints in the Gospel of Christ, because of the testification of their faith, and of their love towards all Saints, whereby they showed themselves to be partakers of the fatness of the true olive Christ jesus. So Peter writing unto the strangers that dwelled here and there throughout Pontus, Galatia, Cappadocia, Asia and Bythinia, calleth them the elect of God. And why? Even because of their constant faith, constant love, and constant abiding in the Church of Christ jesus. So john calleth them unto whom he wrote, the sons of God: and the Lady unto whom he wrote, the elect Lady, because they continued in the Church, and walked in the truth. Do we then see in our brethren the outward fruits of an holy vocation, of regeneration and sanctification? Do we see them make an holy profession of the blessed truth of Christ jesus, give good testimony of a sincere faith in Christ jesus, walk in holy obedience towards God, and love towards their brethren, faithfully labour in the works of their calling, and denying ungodliness and worldly lusts, live soberly, and righteously, and godly in this present world? Of such we may and are to persuade ourselves that they are reserved unto the same inheritance in heaven with us, and of them we may say, that they are the sons of God, elect in Christ jesus our Lord unto eternal salvation, prepared to be showed in the last times. And besides this that the holy Ghost by the mouth of the Apostles warranteth us hereunto, the rule also of charity directeth us so to do. For, as before we heard, Charity believeth all things, 1. Cor. 13.7. charity hopeth all things. Which yet is not so to be understood, as if charity were foolish, rashly to believe every 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 believe every thing. But so charity believeth all things and hopeth all things, as that it keeps itself within the rule of piety, wisdom and religion. If the thing displease God, be repugnant to the truth, be hurtful or disgraceful to any of God's children, charity believeth it not, hopeth it not. But where there are good tokens of Christianity, plain signs of a sincere faith, evident testimonies of an holy obedience, there surely the rule of charity bids us believe and hope the best, and there we may be bold to say, that they are the sons of God, that their names are written in the book of life. And is it not our saviours rule, that we should judge of the tree by the fruit, for that a good tree bringeth not forth evil fruit, Mat. 7.18. nor an ill tree good fruit? If it bear grapes, will any man judge it to be a thorn? if it bring forth figs, will any man judge it to be a thistle? Nay, by the fruit the tree is known what it is; and if the fruit be good, it may thereby be known that the tree is good. Right so, if we have our fruit in righteousness and holiness, it may thereby be known, that we are the branches of the true vine Christ jesus. Whether then we look unto the example of the Apostles, or unto the rule of charity, which the Apostles followed, or unto that rule of Christ, to discern of the tree by the fruit, we see that the children of God may not only persuade themselves of their own salvation in Christ jesus, but further also may certainly judge of the salvation of their godly brethren. Now see, viri, fratres, men & brethren, the great necessity that there is, that we should be thus persuaded one of another, even so great, as that without it, the bond of peace, love, and Christianity cannot be maintained. For how can we love them, of whom we have no hope that they shall be heirs of the same salvation with us? How can we have peace with them, of whom we are not persuaded that they are at peace with God? How can we pray with them, and say, Our Father which art in heaven, touching whom we doubt whether God be their Father? How can we communicate in the Lord's Supper with them, of whom we doubt whether they be joined with us in the same communion of Saints? How can we live with them as with our brethren and beloved, if we doubt whether they be within the same covenant of grace with us? A shallow peace, and a shadow of love, and a semblance of Christianity there may be, but such as under a colour only deceiveth, and hath no soundness in it. It is this persuasion of our own minds touching our brethren, that they are in one covenant of grace with us, that they are members of the same mystical body of Christ jesus with us, that they are heirs of the same salvation with us; that through one God, one faith, one baptism, one Gospel of Christ jesus, they and we shall reign together in one kingdom; it is this, I say, that links us in the true bond of peace, love, and Christianity; and either this must be, or else that cannot be. If then we desire to be knit together in the true bond of peace, love, and Christianity, let us so walk that we may be thus persuaded one of another. As we are called to the knowledge of the truth, so let us walk in the truth, and let us keep fast the profession of our hope unto the end. Let us follow the truth in love, and in all things grow up into him which is the head, that is Christ, rooted & built in him, & established in the faith. Let our love one towards another abound yet more & more, in all knowledge and in all judgement. Let us have our conversation such as becometh the Saints of God, and let us provide for things honest, not only before the Lord, but also before men. Thus shall we have a sure seal unto our souls, thus shall we give a good testimony unto others that we are the sons of God, and thus shall we be knit together in one mind and in one judgement, that we may walk together in the house of God as friends. My next observation hence, is for the comfort of the Minister in particular. The Apostle, ye see, upon the faithful labours of those that had laboured with him in the preaching of the Gospel at Philippi, pronounceth that their names were in the book of life. Whence I observe this for the comfort of the good Minister of the Gospel of Christ jesus: If he have faithfully and painfully laboured in the work of the ministery, if he have in all good conscience instructed and admonished his people, and endeavoured to increase the kingdom of Christ jesus, his reward is with God, and his life is as surely sealed up with God, as if his name were written in a book to that purpose. To which purpose is that also of the Apostle, where he saith, 1. Cor. 3.8.14. Every man shall receive wages according to his labour. If any man's work that he hath built upon abide, he shall receive wages, which wages the Apostle calleth elsewhere a crown of righteousness, 2. Tim. 4.8. which the Lord the righteous judge shall give him at that day. Yea but what if he labour all night, and catch nothing? What if he run in vain, and spend his strength in vain and for nothing amongst his people? Esa. 49.4.5. Yet is his judgement with the Lord, and his work 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 howsoever his labour be in vain unto them, yet shall it not be in vain in the Lord; though they be not taught, yet shall not he lose his reward. For, because he hath been faithful, Mat. 25.21. he shall enter into his masters joy. A good comfort, after he have borne the burden and heat of the day, to receive such a penny. But what part of this comfort hath he, that being set in the vineyard to dress 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 than the watchman that giveth no warning: Ezech. 3.18. Mat. 25.30. no more than he that diggeth his talon in the earth. This comfort belongeth unto 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 everlasting life, but is angry with him that loytereth, even unto death? Behold then what care the Lord hath over you, & what duty ye own unto him again. For wherefore doth he send out the labourers unto you? Wherefore doth he so reward the labours of them that labour 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 unto the Lord, that ye may be instructed in righteousness unto salvation, and that no holy duty may be neglected towards you? Consider then with yourselves, what it is that the Lord looketh for from you; grapes, or wild grapes? It is judgement and righteousness, mercy and truth, peace and love, integrity and holiness, that he looks for, and that he requires for such his loving kindness towards you, for such his continual care over you. And if these things be amongst you and abound, then blessed shall ye be of the Lord, and ye shall eat of the fruit of your ways. But if he look for judgement, and behold oppression; for righteousness and behold a crying, for mercy and behold cruelty, for truth and behold falsehood, for peace and behold discord, for love and behold hatred, for integrity and behold dissimulation and hypocrisy, for holiness and behold profaneness and all kind of iniquity; then what remaineth but a removing of our candlestick out of his place? what, but a fearful looking for of judgement, wherein shall be indignation and wrath unto them that disobey the truth, and obey unrighteousness. Seeing therefore the Lord in his tender care over us, sendeth forth labourers unto us, and so plentifully rewardeth their holy labours amongst us; let us again with all care consider what he requireth of us for such his care over us, and in all obedience address ourselves unto that duty. His will is, that we should hearken unto 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 over us in sending his Ministers unto us early and late, shall be repaid by us with a good duty towards him, if we will hearken and obey. Let us therefore hearken and obey, and so shall we reap unto ourselves a good reward. For he that plentifully rewardeth him that laboureth amongst us and admonisheth us, will also in like mercy reward us, if in us the fruits of his labours grow up in righteousness and true holiness. And let this suffice to be spoken by occasion of the Apostles affirmation touching his fellowlabourers, that their names are in the book of life. LECTURE LXXVIII. PHILIP. 4. Verse. 4. Rejoice in the Lord always, and again, I say, rejoice. 5. Let your patiented mind be known to all men. The Lord is at hand. Having spoken before of the Apostles exhortation unto the Philippians in general, and likewise of his two particular exhortations, the one unto Euodias and Syntyche, the other unto his faithful yoke-fellow: the last day we spent that whole time in speaking of the Apostles affirmation touching his fellowlabourers, that their names were in the book of life, which the Apostle addeth unto the end of his particular exhortation unto his faithful yoke fellow. Now the Apostle having made these particular exhortations unto those godly women Euodias and Syntyche, and unto his faithful yoke-fellow in their behalf, he goeth from those particularities, and again maketh sundry exhortations unto all the Philippians. The words which I have read unto you, ye see, are an exhortation unto the Philippians to rejoice in the Lord. Where, the thing whereunto he exhorteth, as ye see, is to rejoice. A thing which the sensual man can quickly lay hold on, who loves to rejoice, and to cheer himself in the days of his flesh; which yet might now seem unseasonable unto the Philippians, who lived in the midst of a naughty and crooked nation, by whom they were hated even for the truth's sake which they professed. Mark therefore wherein the Apostle would they should rejoice, namely in the Lord. And here the sensual man that haply would catch hold when it is said, rejoice, by and by when it is added, in the Lord, will let his hold go. But they that by reason of the billows and waves of the troublesome sea of this world, cannot brook the speech, when it is said rejoice, are to lay sure holdfast upon it, when it is added, rejoice in the Lord: which holdfast once taken, that they might for ever keep it sure, in the third place it is added, rejoice in the Lord always, to note the constancy that should be in the Christian joy. O but the Apostle was not well advised of his speech, to exhort them to rejoice in the Lord always. Not well advised? Yes: Rejoice in the Lord always, and again I say, rejoice in the Lord always. He repeateth it, to make the better impression of a thing so needful. So that here we have the Apostles exhortation to rejoice, but in the Lord; not with a momentany or flitting joy, but always, both in weal and in woe; not unadvisedly delivered, or as a matter of no moment, but doubled, as seriously delivered, and to be harkened unto. And let this suffice for a general view of the points of this exhortation, and for the meaning of the words. Now let us see what notes arise hence for our own use. The first thing which I note in this exhortation, is, that the Apostle exhorteth the Philippians to rejoice in the Lord, allowing and persuading joy and rejoicing, but so limiting it, that it be in the Lord, not only allowing it as lawful, but persuading it as requisite that they should rejoice in the Lord. Whence I observe what the Christian man's rejoicing is, wherein he may and aught to rejoice: his rejoicing is, and may, and aught to be in the Lord. It is a common and ordinary objection against them that from their souls desire to be followers of the holy Apostle in a sincere embracing of the truth of Christ jesus, that they are melancholic men, sad and austere men, men which can abide no mirth, which can away with no joy and rejoicing. But let them not deceive you. Prou. 15.13.17.22. Eccl. 30.22. We say with Solomon, that a joyful heart maketh a cheerful countenance: and again with the same, that a joyful heart causeth good health: and with the son of Sirach, that the joy of the heart is the life of man, and that a man's gladness is the prolonging of his days. Psal. 48.10. And therefore often with David we say, Let mount Zion rejoice, and let the daughters of juda be glad. And again with the same David we say, 98.5.6.7. Sing, rejoice, and give thanks, sing to the harp with a singing voice, with shawms also and sound of trumpets. And with the Apostle we exhort all men in all places to rejoice evermore. 1. Thes. 5.16. But here it is, not as the world teacheth you, do we teach you to rejoice: and therefore the world speaketh all manner of evil sayings against us. For what is the world's rejoicing? The rich man he rejoiceth in his riches, and calleth his lands by his own name: the wise man he rejoiceth in his wisdom; the strong man in his strength, the ambitious man in his glory and honour, the sensual man in his filthy pleasures, the superstitious man in his superstitious ways; the man that stands upon his merits, in the works of his own hands; and generally worldly men in the ways of their own hearts, such as they do take pleasure and delight in: yea foolishness (as Solomon saith) is joy to him that is destitute of understanding; Prou. 15.21. that is, even sin and wickedness is a matter of mirth and delight to the wicked and ungodly man. Now such rejoicing, we tell you, is not good; like unto the rejoicing of him, Luc. 12.19. that having said unto his soul, Soul, thou hast much goods laid up in store for many years, live at ease, eat, drink, and take thy pastime; heard it by and by said unto him, Thou fool, 20. this night will they fetch away thy soul from thee, and then whose shall those things be which thou hast provided? For as Zophar in job saith, The rejoicing of the wicked is short, job 20.5. and the joy of hypocrites is but a moment: And our Saviour pronounceth a woe upon such rejoicing, saying, Woe be to you that now laugh, Luke 6.25. for ye shall weep and wail. And as our Apostle saith of worldly sorrow that it causeth death; 2. Cor. 7.10. so may it most truly be said of worldly rejoicing, that it causeth death. Amos 6.4. And therefore with Amos we lift up our voices against them that lie upon beds of ivory, and stretch themselves upon their beds, and eat the lambs of the flock, and the calves out of the stall, 5. that sing to the sound of the viol, and invent to themselves instruments of music, 6. that drink wine in bowls, and anoint themselves with the best ointments, and in the mean time are not sorry for the affliction of joseph. And out of jeremy we exhort all men in all places, saying; jerem. 9.23. Let not the wise man glory in his wisdom, nor the strong man in his strength, neither the rich man glory in his riches. And out of David, Psa. 62.10. If riches increase, let no man set his heart upon them. And thus we wean men from this worldly rejoicing as much as we can. What is then the rejoicing which we teach? As the Apostle saith of sorrow, 2. Cor. 7.10. that there is a worldly sorrow which causeth death, and a godly sorrow which causeth repentance unto salvation; so I say of rejoicing, that there is a worldly rejoicing, when men take more pleasure in the vanities of this life and the pleasures of sin, then in the things which belong unto their peace, which causeth death; & a godly rejoicing, when men rejoice in the Lord, so that they put their whole confidence in him, and count all things loss and dung in comparison of that rejoicing which they have in him, which causeth confidence unto salvation. The rejoicing then which we teach, is not the worldly rejoicing which the world teaches, & which causeth death; but the godly rejoicing which causeth confidence unto salvation. We say that ye may, and that ye ought to rejoice in the Lord. So the holy Ghost often exhorteth us to do, and so the godly have always done. Be glad, O ye righteous, saith David, and rejoice in the Lord. Psal. 32.12. And again, Let Israel rejoice in him that made him, Psal. 149.2. and let the children of Zion be joyful in their King. Let him that rejoiceth (saith the Apostle out of the Prophet) rejoice in the Lord. 2. Cor. 1.31. And in the former chapter; My brethren (saith the Apostle) rejoice in the Lord. Esay 61.10. So did the Church in Esay, saying, I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, etc. So did Mary, saying, Luke 1.47. My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour. So Peter giveth testimony to the strangers to whom he wrote, that they rejoiced in the Lord, with joy unspeakable and glorious. 1. Pet. 1.8. And so the godly have always rejoiced in the Lord, as in the only rock of their defence, and strong God of their salvation. And now see beside these exhortations and examples so to do, what great cause we have to rejoice in the Lord, and how little cause there is to rejoice in any thing else: for what have we that we have not from him? or what want we, which if we have, he must not supply? Have we peace in all our quarters, and plenteousness in all our houses? have we a blessing in the fruit of our body, in the fruit of our ground, in the fruit of our cattle, in the increase of our kine, and in our flocks of sheep? are our wives fruitful as the vine, and our children like the Olive branches round about our tables? have we health, strength, food, raiment, and other necessaries of this life? james 1.17. And whence are all these things? Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadowing by turning. But to come nearer unto the causes of Christian rejoicing, Doth the Spirit witness unto our spirit, that we are the sons of God? Is the darkness of our understandings lightened, the frowardness of our wills corrected, the corruption of our affections purged? Do we feel in ourselves the virtue of Christ his resurrection by the death of sin, and the life of God in ourselves? Are our souls fully assured of the free forgiveness of our sins, by grace, through the redemption that is in Christ jesus? dare we go boldly unto the throne of grace, and cry Abba, which is, Father? Do we know that Death shall not have dominion over us, and that Hell shall never be able to prevail against us? Behold then, what cause we have of our rejoicing in the Lord, for abundance of spiritual blessings in heavenly things, for our election in Christ jesus unto everlasting life before the foundation of the world, for our creation in time after his own image in righteousness and true holiness, for our redemption by the blood of Christ jesus, when we, through sin, had defaced the image wherein we were created, and sold ourselves as bond slaves unto Satan; for our vocation unto the knowledge of the truth by the Gospel of Christ jesus, for our adoption into the glorious liberty of the sons of God, for our justification and tree forgiveness of our sins by the blood of Christ jesus, for our sanctification by the Spirit of grace unto some measure of righteousness and holiness of life, for our regeneration unto a lively hope in Christ jesus, and for the assured confidence which we have of our glorification after this life with Christ jesus, who shall change our vile body, that it may be fashioned like unto his glorious body, etc. All graces of God's Spirit, and for them all such matter of rejoicing in the Lord, as may make our hearts dance for joy, and may ravish our souls with gladness. And as we have all things from the Lord that we have, whether for the body or for the soul, for this life present, or that that is to come; so, what is it that we want which he doth not supply? Want we riches? The Lord maketh poor, 1. Sam. 2 7. and maketh rich: and he is rich unto all them that call upon him faithfully. Want we preferment? Psal. 75 6. Promotion cometh neither from the East, nor from the West, nor yet from the South: God is the judge: he putteth down one, and setteth up another. Want we wisdom? If any man lack wisdom, let him ask of God, james 1.5. which giveth unto all men liberally, and reproacheth no man, and it shall be given him. Want we patience in troubles? That is the wisdom which james specially speaks of in the place mentioned, wisdom patiently to endure whatsoever God layeth upon us, which ye see God liberally giveth to them that lack & ask. Want we comfort in our souls? God is the God of patience and consolation, Rom. 15.5. which comforteth us in all our troubles, and turneth our heaviness into joy; as also himself saith, saying, I will turn their mourning into joy, jerem. 31.13. and will comfort them, and give them joy for their sorrows. Yea, whatsoever it is that we want, it is the Lord that must supply our wants: He openeth his hand, and filleth all things living with plenteousness: Psal. 145.16 such as he best knoweth to be most meet for them, and good for his glory. 84.11. The Lord will give grace and glory, saith the Psalmist in another place, and no good thing will he withhold from them that walk uprightly: no good thing which he knoweth to be good for them, and also good for his glory. Have we then whatsoever blessings we have from the Lord, and doth the Lord supply whatsoever we want, so far forth as he sees it to be expedient for us, and good for his own glory? See then what cause we have to rejoice in the Lord. Yea, and what cause is there why we should rejoice in any thing but in the Lord? Riches, honour, strength, beauty, and whatsoever else the world most esteemeth of, what is it else but vanity, and vexation of the spirit? Amongst other things most precious in the life of man, wisdom is more to be sought after then gold and silver, and not to be weighed with precious stones; righteousness most commendeth man unto man, and holiness most commendeth man unto God. And yet what is our wisdom, what is our righteousness, what is our holiness that we should rejoice in them? Be it that we have the wisdom of Solomon, be it that we be as, righteous as Noah, Daniel, and job; be it that we be as holy as David, the holy Prophets and Apostles; yet for all this, if we will come unto God, we must lay all these aside, and Christ jesus he must be our wisdom, and righteousness, and holiness. Whatsoever our wisdom be, it will not lead us unto God; whatsoever our righteousness be, it will not present us righteous before God; whatsoever our holiness be, we cannot stand in it in the judgement before God. Nay, when we come unto God, we must renounce our wisdom as foolishness, we must count our righteousness loss and dung, we must abandon all conceit of holiness, as also we see our Apostle did: who though he were of the kindred of Israel, of the tribe of Benjamin, an Hebrew of the Ebrews, by profession a Pharisie, as zealous of the tradition of his fathers as any, and as unrebukable touching the righteousness of the law as any; yet when once he came to the knowledge of Christ, he counted all these things as no vantage at all unto him, but loss and dung, for Christ his sake. For herein is our rejoicing, that Christ is made of God unto us wisdom, 1. Cor. 1.30. and righteousness, and sanctification, and redemption, as it is written. Nay, to go yet further, what are our faith, hope, and love that we should rejoice in them? To be strong in faith, to be perfect in love, to be steadfast in hope, are things for which we should pray always with all manner prayer and supplication in the spirit. But if we shall rejoice and repose our confidence in the strength of our faith, in the perfection of our love, in the steadfastness of our hope, than we are abolished from Christ, and our rejoicing is not good. It is Christ jesus in whom we must believe, whom we must love, & in whom we must hope. Our faith must be built upon him, our love must be grounded on him, our hope must be established in him, and in him we must rejoice. Thus than we see that we have not any thing to rejoice in without us, nor yet in our wisdom, righteousness, or holiness, nor yet in our faith, hope, or love. We must rejoice in the Lord, and in him it well becometh the Saints to be joyful. Let me therefore in the bowels of Christ jesus beseech you to rejoice, not as the world doth in the pleasures of sin, and the vanities of this life, but to rejoice in the Lord the strong God of our salvation. Ye see the exhortations of the holy Ghost, and the examples of godly men, and ye see what great cause we have to rejoice in the Lord, and how little cause we have to rejoice in any thing else. All rejoicing in the world, what is it in comparison of this rejoicing in the Lord? It is as the morning cloud, or as the morning dew, it vanisheth away; or as it is in the place of job, It is short, and but a moment. Nay, in it only is true joy, and sound rejoicing. Other joys may for a while please the outward sense, but the joy that quickens the heart, and cheers the soul, is the joy in the holy Ghost. Other rejoicing, the more it is, the worse it is; but this, the more it is, the better it is; and the more we do rejoice in the Lord, the more cause we shall find we have to rejoice in the Lord. Rejoice therefore in the Lord always, and again I say, rejoice. The second thing which I note in the Apostles exhortation is, that he exhorts the Philippians to rejoice in the Lord, not for a day, or for a season, not by fits, or when he makes his face to shine on them, but to rejoice in the Lord always, as well in adversity, as in prosperity. Whence I observe the constancy which is in Christian rejoicing, whereby it is known indeed to be Christian. The constancy of our Christian rejoicing is, to rejoice in the Lord always, as well when he seemeth to hide away his face from us, as when he maketh his face to shine upon us. This constancy of rejoicing, the Apostle exhorteth the Thessalonians unto, where he saith unto them, Rejoice evermore. 1. Thess. 5.16. And herein is the trial of our joy, whether it be Christian indeed: for as it is said of some hearers of the word, Luke 8.13. that for a while they believe, but in time of tentation they go away: so may it also be said of some that seem to rejoice in the Lord, that for a while they seem to rejoice in the Lord, even as long so he showreth down the early and the latter rain upon them, but in time of persecution, trouble, and adversity, they hang down their heads, and murmur against the Lord. It seemeth that Satan thought that job would have been such an one, as appeareth by these words, where he saith unto God, job 1.10. Doth he fear God for nought? And the same may be said of rejoicing, Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the works of his hands, and his substance is increased in the Land. 11. But stretch out now thy hand, and touch all that he hath, to see if he will not blaspheme thee to thy face. But he was deceived in job. Yet therein he bewrayed a disease wherewith many sons of men are much tainted, which are never known what they are until the Lord send them some adversity; for we see many, that so long as they have all things at their desire, rejoice in the Lord; who so much as they? specially, when their dishes are full furnished, O then how well doth it like them, to confess that he is good & gracious, and bountiful! But if the Lord begin to handle them somewhat roughly, so that things fall not out to their contentment, than their countenance is changed, and they take the matter sore to heart. And if he proceed, and depriving them of his blessings, afflict them in body or in goods, than they fall to murmur, and oftentimes to blasphemies: which blasphemies, albeit some of them utter not with their mouths, yet in their hearts repine they at the Lord, for such his judgements upon them. Now these in trial prove plainly to be hypocrites, and by trial it appeareth that their joy is not Christian, because it is not constant, but ebbeth and floweth according to the ebb and flood of adversity and prosperity. What shall we say then? when the Lord afflicteth us with poverty, sickness, and the like crosses; must we rejoice in the Lord? Yea verily: 1. Sam. 2.6.7. for it is the Lord that killeth and maketh alive, that woundeth and healeth, that bringeth to the grave, and raiseth up, that maketh poor, and maketh rich, that bringeth low, and exalteth. Amos 3.6. There is no evil in the City which the Lord hath not done: No evil, that is, no cross or affliction, no plague or punishment which he sendeth not. And whatsoever cross or affliction it is, unto his children it is but either a probation, that the trial of their faith, being much more precious than gold that perisheth, may be found to their praise, and honour, and glory at the appearing of jesus Christ, such as was jobs affliction; or else, it is a fatherly correction, that being chastened of the Lord, 2. Sam. 12.14. they may not be condemned with the world; such as was the death of David's child for David's sin, and such as was the weakness, and sickness, and death of many of the Corinthians, 1 Cor. 11 30. for eating and drinking unworthily at the Lord's Table. Are then our crosses of poverty, sickness, or whatsoever they be, from God? Then are they good, and we are to rejoice in them. For all things fall out for the best, for those that love and fear him. Are they for the trial of our faith? My brethren, saith james, James 1.2. count it exceeding joy when ye fall into diverse temptations and trials, etc. Are they to correct and chastise us? If we endure chastening, Hebr. 12.7. God offereth himself unto us as unto sons, for whom he loveth, he chasteneth. O but sometimes he shutteth us even up in despair and infidelity: how shall we then rejoice in the Lord? I demand then: Dost thou know it, and loath it, and long to be brought again into the glorious liberty of the sons of God? Thou hast good cause to rejoice in the Lord, for he hath only hid his face from thee for a while, that he may have mercy on thee for ever. And what if thy faith or hope be but as a grain of Mustard seed? what if being as it were covered under the ashes, they seem not to be? Christ jesus is most plentiful, to help them that are most weak: and he is all-sufficient, to supply all wants. If any seed of God be there, in thy weakness he will perfit his praise. Yea, but in that our Saviour pronounceth a blessing upon them that mourn, Matt. 5.4. it appeareth that we are not always to rejoice. Not so neither, for even then when we sigh and mourn for the affliction we have in the world, we are to rejoice in the Lord, and to be of good comfort in Christ jesus, because he hath overcome the world; even then when we mourn through a sense of God's judgements, we are to rejoice in his tender mercies, that he deals not with us after our deservings; even then when we mourn in the body because of affliction, we are to rejoice in our souls because of our strong consolation in Christ jesus, and because our light affliction in the body causeth unto us a far most excellent, and an eternal weight of glory. And therefore our Saviour in the same place where he saith, Blessed are they that mourn, exhorteth also to rejoice and be glad in persecution, for that great is our reward in heaven. Let this then teach us to take heed how we murmur against the Lord, for poverty, sickness, or any cross whatsoever. They are from the Lord whatsoever they be, and if we be his children, they are only either for the trial of our faith and patience, that patience having her perfect work, we may be perfect and entire, lacking nothing; or else, as a loving correction of a merciful father, that we may be reclaimed from the wickedness of our ways. And if we do not now rejoice in the Lord, when he seemeth thus to hide his face from us, certainly, whatsoever show we made before of rejoicing in the Lord, we played but the hypocrites. Howsoever therefore, looking unto ourselves, unto our sins, unto our infirmities, unto our afflictions, unto the world we may sigh and mourn, yet let us rejoice in the Lord. We are not bid to rejoice in ourselves: Nay, in ourselves we shallbe sure to have cause enough of mourning. We must therefore go out of ourselves unto the Lord, and we must rejoice in him. We must look unto him, and remember that he is good, and therefore whatsoever he doth is good; that he is Almighty, aod therefore can raise us out of the dust of death, and set us with the Princes of the earth; that he is merciful, and therefore will not suffer the rod of the ungodly to rest on the lot of the righteous. And again, we must remember that he was poor, that we might be made rich in him; that he was weak, that we might be made strong in him; that he was tempted, that he might be able to secure them which are tempted. What cause therefore soever of mourning there be in ourselves, let us look out of ourselves, and let us rejoice in him always. If he bless us, than we think and yield easily that we have cause to rejoice in the Lord: and if he cross us with any plague or trouble, than we have also cause to rejoice in him, because it is for our good, and his own glory. Rejoice therefore in the Lord always. LECTURE LXXIX. PHILIP. 4. Verse 4. Again, I say, rejoice. 5. Let your patiented mind be known to all men. The Lord is at hand. THese words are (as we heard the last day) an exhortation unto the Philippians to rejoice, not as the world doth, but to rejoice in the Lord; not with a momentany and flitting joy, but always, both in weal and in woe; not unadvisedly made, or about a light and easy matter, but seriously made, and about a matter very needful, and yet hard to be persuaded, and therefore doubled, Again, I say, rejoice in the Lord always. Now see how it pleaseth the Lord, that as the Apostle comes again and again unto this holy exhortation, and leaves it not with once or twice, but even the third time also exhorteth them to rejoice in the Lord; so I should come unto you again and again, even three several times with the same exhortation to rejoice in the Lord. Again, saith the Apostle, I say rejoice, even in the Lord always, for that is to be added, and resumed to the former place. From which doubling and redoubling of this exhortation, I observe both how needful and withal how hard a matter it is to persuade this constant rejoicing in the Lord, to rejoice in the Lord always. For to this end doth the holy Ghost often in the Scriptures use to double and redouble his speech, even to show both the needfulness of his speech, and the difficulty in respect of man of enforcing his speech. In the Psalm, how often doth the Prophet exhort the faithful unto the praises of the Lord, even before all the people, that they & their posterity might know them, Psal. 107. saying, O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men! Even four several times in that one Psalm. And wherefore? but to show how needful it was they should do so, and how hardly men are drawn to do so. How often likewise doth our Saviour exhort his disciples unto humility & meekness? Mat. 11.29. sometimes saying unto them, Learn of me that I am meek and lowly in heart; sometimes telling them, that whosoever among them would be great, 20.26. should be servant unto the rest; sometimes washing their feet, joh. 13. etc. thereby to teach them humility. And wherefore doth he so often beat upon it, but to show how needful it was they should be humble and meek, and likewise how hard a thing it is to draw men unto humility and meekness? How often likewise doth the holy Ghost exhort to the putting off of the old man, and the putting on of the new man? No part of Scripture throughout the whole Bible, wherein the holy Ghost doth not speak much, though not haply in these words, yet to this purpose. And wherefore else is it, but to imply both how needful a matter it is to be persuaded, and how hard a matter it is to persuade the mortification of the old man, and the quickening of the new man? And to let other instances pass, in the point whereof we now speak, how oft doth our Saviour exhort to rejoice and be glad in persecution, Mat. 5.12. because of the reward laid up for us by God in heaven; Luc. 10.20. to rejoice because our names are written in heaven by the finger of Gods own hand; joh. 16.33. to be of good comfort, because he hath overcome the world, that is, to rejoice in the Lord? And wherefore, but to show how needful it is to rejoice in the Lord, and how hard it is to persuade this rejoicing? So that by the usual course of the Scripture it appeareth, that our Apostle doubling and redoubling this his exhortation, thereby showeth both how needful, and withal how hard a matter it is to persuade this constant rejoicing in the Lord, to rejoice in the Lord always: so needful, that it must be persuaded again and again, and withal so hard to be persuaded, that it cannot be too much urged & beaten upon. But it will not be amiss yet a little more particularly to look into the reasons why it is so needful to rejoice in the Lord always, and why we are so hardly persuaded to rejoice in the Lord always. Who seethe not, that considereth any thing, what mighty enemies we have always to fight withal, the flesh within us to snare and deceive us, the world without us to fight and wage war against us, and the devil ever seeking like a roaring Lion whom he may devour? Who seethe not, what fightings without, what terrors within, what anguishs in the soul, what griefs in the body, what perils abroad, what practices at home, what troubles we have on every side? When then Satan that old dragon casts out many floods of persecutions against us, when wicked men cruelly, disdainfully, and despitefully speak against us; when lying, slandering, and deceitful mouths are opened upon us; when we are mocked and jested at, and had in derision of all them that are about us; when we are afflicted, tormented, and made the world's wonder; when the sorrows of death compass us, and the floods of wickedness make us afraid, and the pains of hell come even unto our soul: what is it that holds up our heads that we sink not? how is it that we stand either not shaken, or if shaken, yet not cast down? Is it not by our rejoicing which we have in Christ jesus? Yes verily: we lift up our eyes unto heaven, and we are of good comfort, because he hath overcome the world; we lift up our eyes unto the Lord, and we rejoice in him, because he shall give a good end unto all our troubles, and shall wipe all tears from our eyes. In David's troubles, he was all his stay, as himself every where almost protesteth; and when the Apostles were persecuted, beaten, and cast in prison, they rejoiced, because of their strong consolation in Christ jesus. And so it is with all the faithful children of God, whatsoever floods do beat upon them, whatsoever causes of sorrow do overtake them, yet do they stand and quail not, because of the rejoicing they have in Christ jesus. On this rock all the surges of the sea of this world are broken. Again, when others of us are assaulted by that mighty Prince of darkness, when we are tried by mockings & scourge, by bonds and imprisonment; when we feel the smart of loss, or hurt in body, goods or name; when the Beast of Spain, and with him that false Prophet of Rome thunder out threatenings, and imagine all kind of mischief against us; when the pains of death take hold of us, and multitude of sorrows beset us round about, why is it that our hearts do fail within us? how is it that we fall from our former love, and that fear cometh upon us as upon a woman in her travel? Is it not through our want of rejoicing in the Lord! Yes verily: we feel not in our souls the treasures of mercies that are hid for us in Christ jesus, which should keep us standing against all batteries and assaults whatsoever, and therefore we are not only daunted and dismayed with these things, but are quite affright and utterly overcome of them. If any one of jobs afflictions lie upon us, we break out into all the impatiencies that he did, but we cannot lay hold of any such comforts as he did. If death seize upon son or daughter, or any dear unto us, 2. Sam 18.33. we break out into like outcries with David, saying, Absalon my son, my son Absalon, would God I had died for thee, O Absalon my son, my son: but though joab would, yet can he not comfort us as he did David. Est. 6.12. If Haman do but fear the King's displeasure, he hastes him home mourning, and covers his head, and will not be comforted: and if Ahitophel do but see that his counsel be not followed, 2. Sam. 17.23. he saddles his ass, and rides home, and hangs himself. And this it is when men have not their comfort in God, whatsoever do befall them in this life. If this or that thwart them, by and by they are cast down. And why? even because they have not learned to rejoice in the Lord always. Very needful than it is, ye see, that we rejoice in the Lord always, both because by our rejoicing which we have in the Lord, we stand against whatsoever otherwise might quell us; and because through the want thereof, it is that we fall and are utterly overcome whensoever storms arise, and troubles assault us. And as thus it may appear how needful a thing it is that we rejoice in the Lord always, so it may easily also be seen how hardly we are persuaded to rejoice in the Lord always. Every man complaineth where his pincheth him, and every man lays his hand upon his sore. But very few in such cases when the hand of the Lord is upon them, when they are humbled and brought low through oppression, through any plague or trouble, can be brought unto this, to rejoice in the Lord. Nay tell one wicked and ungodly man when his troubles are multiplied, and when his sorrows are increased, that he is to know that the Lord his hand is in all these, that he is not to murmur against the Lord, but to rejoice in the Lord; doth he not say of them that thus speak unto him, that they are mad? doth he not with indignation ask, what cause he hath to rejoice in the Lord? doth he not still cry out upon his crosses, and miseries, and vexations, and pains? and doth he not within a while belch out most impious blasphemies? And hence it is that many with judas in such cases fall to despair, ●nd that many with him become their own butchers. Yea ●et the children of God themselves say, whether their afflictions and their sorrows do not sometimes sink them so far, that their soul even almost refuseth comfort in the Lord: very few like unto job that mirror of patience, who when they hear of the loss of all their goods, and of their servants, and of the death of their children, can be content to frame themselves to the will of God, and say, job 1.21. Naked came I out of my ●others womb, and naked shall I return again: the Lord hath given, and the Lord hath taken away: blessed be the name of the Lord Or when they are smitten with sores and boiles, from the s●l● of their foot to the crown of their head, can with the sam● job comfort themselves, and say, What? shall we receive good at the hands of God, and not receive evil? And yet this most rare pattern of patience, into what sharp fits of impatiency did he sometimes break out, crying out in the bitterness of his soul, 3.3, 4. etc. and saying, Let the day perish wherein I was borne, and the night wherein it was said. There is a man child conceived, etc. And thus it fareth often with the dear children of God, that they sink so far, that their soul almost refuseth comfort in the Lord. Their sense and feeling of their pain and affliction, is sometimes so great, that they have almost no sense or feeling of God. Which yet I do not so speak, as if the children of God might not be touched with sorrow and heaviness for the crosses of this life: for no doubt they may; but to show that sometimes they are so cast down with heaviness, that it is a hard matter to rear them up again. For as jobs friends disputed against him, so they against themselves, that they are punished of God for their sins and iniquities, and that therefore now he hath shut up his loving kindness in displeasure. And then they stand prying and looking into their sins, and hardly can they be drawn to lift up their eyes unto the Lord, that in him they may find comfort unto their souls. I will not stand upon the further enlarging of this point. By this which hath been spoken, ye see how needful it is we should rejoice in the Lord always, and withal how hardly we are persuaded to rejoice in the Lord always, and consequently upon what cause the Apostle doubled and redoubled this his exhortation. Now this may first instruct us in the merciful goodness of our God towards us, who in things so needful for us, and whereunto we are so hardly drawn, ceaseth not to stir up our dull minds, and again and again to call them to our remembrance: Esa. 28.10. Precept upon precept, precept upon precept, line unto line, line unto line, here a little, and there a little. Even as young scholars are dealt withal, so dealeth he with us, he goeth over and over the same lesson with us, and gladly he woul● beat it into us. Secondly this may teach us our dullness to conceive, and slackness to embrace the things that belong unto our peace. Such things must be doubled and redoubled unto us, and ye● we will not learn them; they must be often urged, and much beaten upon, and yet we will not receive instruction. The Lord must even draw us unto himself by his holy Spirit, and yet we will not run after him; he must send his holy Prophets and Ministers unto us early and late, and all little enough to stir up our dull minds. Thirdly, this may teach us to hold fast that rejoicing which we have in Christ jesus. For is it so, that the holy Apostle doth so often exhort us to rejoice in the Lord always; is it so, that it is so needful for us to rejoice in the Lord always, that only by our rejoicing in him, we stand fast against whatsoever troubles and sorrows; and without it, we are quite affright and utterly overcome of them; is it so, that we are so hardly drawn to rejoice in the Lord always? How are we then to hold fast that rejoicing which we have in Christ jesus, even so fast, that nothing take it from us? Let us therefore rejoice, but let us rejoice in the Lord, & let us rejoice in him always, that so no man, nay that nothing take from us our rejoicing in him. A joyful heart maketh a cheerful countenance, and if the heart be joyful in the Lord, it cheers the heart and quickens the soul, howsoever the countenance be appalled. Other joys in riches, in honours, in friends, in the vanities of this life, and in the pleasures of sin, haply have their moment of time, and their appearance of good: but their time is but only a moment, and their good but only an appearance and outward semblance: only the rejoicing in the Lord, is the true and sound rejoicing, and which causeth good health unto the soul. Let us therefore rejoice in the Lord, and let us rejoice in him always, not only when he feedeth us with the flower of wheat, but when he giveth us plenteousness of tears to drink. For whether he bless us or cross us, it is for our good, and his glory, and therefore he is to be blessed in both. Yea, & whatsoever crosses or sorrows we suffer, let that remembrance of Christ his blessed death and passion which this day we celebrate, be sufficient to cause us to rejoice in the Lord. For what are all our sufferings or sorrows unto those benefits of Christ his death and passion, whereof this day may put us in mind, & which this day shall be sealed unto the souls of those which are worthy communicants in this holy Supper? For when this is sealed unto our souls in this holy Supper, that Christ died for us, that by his blood we receive remission of our sins, that we are incorporated into his mystical body, and made one with him and he with us; that he hath obtained eternal redemption for us, and that in Christ are treasured up for us all the benefits of our salvation, even as surely as we are sure of the bread and wine which we receive into our bodies at this Supper; what sorrows for any crosses should so far sink us, but that we should recover ourselves by our rejoicing which we have in Christ jesus? For though hell itself should open her mouth upon us, though sorrow itself should seek to swallow us up quick, yet still here is matter enough wherein to rejoice. Rejoice therefore in the Lord always, again I say, rejoice. Thus much of this exhortation. It followeth. Let your patiented mind, etc. This is also an exhortation unto the Philippians, wherein the Apostle exhorteth them not only to such a patience as is tried and seen in bearing injuries and putting up wrongs, but generally unto such a moderate, courteous, easy, and gentle behaviour towards their neighbours and brethren, as that they will rather lose of their right, than not live in peace and unity with them. For so the word here used signifieth, namely a moderation of that by equity, which in rigour might be exacted. The word is sometimes translated as if we should read thus in this place, Let your courteous mind, etc. as in the Acts, Act. 24.4. where Paul saith unto Felix, I pray thee that thou wouldst hear us of thy courtesy a few words. And in the first Epistle of Peter, where he saith, Servants be subject to your masters with all fear, 1. Pet. 2.18. not only to the good and courteous, but also to the froward. Sometimes it is translated as if we should thus read, Let your gentle mind, etc. as in the second Epistle to the Corinthians, 2. Cor. 10.1. I beseech you by the meekness and gentleness of Christ; and in the first Epistle to Timothy, where it is said that a Bishop must not be given to filthy lucre, 1. Tim. 3.3. but gentle. And sometimes again it is translated, as if we should thus read, Let your soft mind, etc. as in the Epistle to Titus, where he willeth Titus to put his people in mind that they be no fighters, Tit. 3.2. but soft, showing all meekness to all men. But it comes all to one, whether we read, Let your patient, or your courteous, or your gentle, or your soft mind be known unto all men. The thing which he exhorteth them unto, is such a mildness of their behaviour, and moderation of their affections among their neighbours and brethren, as that, for unities sake, they will rather lose of their own, then strictly stand upon their right in matters of this life. And this their mildness and moderation among their neighbours, he would have so notorious and evident, that it might be known, and that to all men; not for matter of ostentation and vainglory amongst men, but that holding out this light to all men in their lives, they may be won unto the faith of Christ, and the Name of God may be glorified. And because the Philippians might haply thus object and say: Yea indeed, must we put up injuries, must we not stand upon our right, but sometimes yield of our right; then shall we make a hand indeed, and quickly be the meanest among men, and be trampled under feet, as the clay in the streets. Therefore the Apostle addeth, The Lord is at hand; as if he should have said: Though they do abuse your patiented mildness, and gentle moderation of your affections, yet do ye hold on this good course, and possess your souls in patience. For the Lord is at hand, even near, to avenge you of your wrongs, and to repay you with glory. So that here we have an exhortation, and a reason. The exhortation is to bring them to a gentle moderation of their affections towards their brethren in matters of ordinary life. The reason is, to prevent an objection. Now then that we see the meaning of the words, and the special points, together with the purpose of the Apostle therein, let us further see what we may observe hence for our own use. The first thing which I note in the exhortation is, that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinary life, so that for the keeping of unity sometimes they yield of their right. Whence I observe a necessary rule for all Christians, to be kept for ever in all their dealings with their neighbours, which is, in matters of ordinary life, to use such moderation of their affections, as that, for unities sake, they do not always strictly stand upon their right, but sometimes yield of their right, and sit them down with the loss, and patiently put up the wrong. A notable pattern of the practice of this rule we have in Abraham, who in the strife that was between his herdsmen and Lots herdsmen, Genesis 13.8. and was like to be between him and Lot, resigned his own right to buy peace, 9 saying unto Lot, I pray thee let there be no strife between thee and me, nor between mine herdsmen and thine herdsmen; for we be brethren. Is not the whole land before thee? departed I pray thee from me: if thou wilt take the left hand, than I will go to the right: or if thou go to the right hand, than I will go to the left. He was Lots elder, and his uncle, and every way his better, yet he stood not upon these points, looking when Lot should come unto him, and stoop to him, but in great mildness and patience he so moderates his affections, as that he goes unto him, and moves the peace, and yields his own right to have it. Another pattern hereof we have figured in that Parable in the Gospel, Matth. 18.24 27. in the example of the King, who calling his servants to an account, and finding one that owed him ten thousand talents, but had nothing to pay, forgave him his debt. He stood not upon it, that so much he owed, and so much he should pay, or else his body should rot in prison for it; but finding him poor, and not able to pay, he remitted his right, and forgave him the debt. And thus should we do in matters of ordinary life, and civil dealing one with another, we should be kind and courteous one towards another, showing all meekness and mildness one towards another; we must not stand upon terms one with another, but we must yield one unto another; we must sustain some loss one at another's hands, we must put up some wrongs one at another's hands. I say in matters of ordinary life, and civil dealing one with another. For in matters of faith and religion, in matters belonging unto God, there we must not yield an inch to any adversary of the truth, to turn any whit from the rule of the Word, either to the right hand, or to the left. Hear we must be at strife as Moses was with Pharaoh, Exod. 10.28. when he told him that they would have all their cattle with them, and that they would not leave an hoof behind them. For here to yield a whit, is to quench that zeal which ought to be in us towards the glory of our God. But in matters of common life, there we should yield, and rather sustain loss and wrong, then nourish jars and quarrels. But what is our practice? Ye know that in the parable of the servant that had all his debt forgiven him, how meeting with his fellow that owed him an hundred pence, he laid hands on him, and took him by the throat, saying, Matth. 18.28. Pay me that thou owest; and when he could not, he cast him into prison till he should pay the debt. So we, if we think that we have right on our side, we stand upon it: and what? who is he? shall we yield of our right? so we may be counted fools indeed. Shall we sit down with the loss? Nay, we will have it if he have it out of his belly. Shall we put up such a wrong? Nay then let them abuse me at their pleasures. We are as good as they, we are their betters every way; or though we be meaner than they, yet shall they not think to have us under their girdles? we may not, we cannot, we will not suffer these and these things. This is our practice, quite contrary to the rule before mentioned, and to those good patterns before proposed. We make a jest of that of our Saviour, where he saith, Whosoever shall smite thee on thy right cheek, Matth. 5.39. turn to him the other also: and we say, whosoever gives me a blow, he shall have two for it, or at least, he shall have as good as he brings. So far are we from that mind to sustain any loss, or to put up any wrong. And hereupon it is that we are so unpeaceable one with another, and so uncharitable one towards another. Hereupon it is that there are such hartburning, grudge, jars, debates, contentions, and divisions amongst us. Well, will we mend that which is amiss, and put in practise the rule that hath been given unto us? Let us then observe these rules. First, hath our neighbour or brother some faults that are rather natural, then punishable by the laws; as for example, is he somewhat proud, somewhat covetous, somewhat hasty, and angry, somewhat superstitious? etc. Let us learn to skill of his nature, & bear with it: Secondly, such words and deeds as haply might have not the best construction, let us make the best of them. Thirdly, such faults as are secret, or committed by infirmity, let us not publish, but hide and cover them. Fourthly, if his fault be greater, and such as justly may offend us, Matth. 18.15. let us go unto him, and tell him his fault between him and us alone; if he hear us, we have won him: if he hear us not, then let us call unto us one or two, and utter our whole griefs before them, that by their means that which is amiss may be amended. LECTURE LXXX. PHILIP. 4. Verse 5. Let your patiented mind be known to all men. The Lord is at hand. THese words are, as we heard the last day, another exhortation unto the Philippians, wherein the Apostle exhorteth them, not only to such a patience as is tried and seen in bearing injuries and putting up wrongs, but generally to such mildness in their behaviour, and moderation of their affections amongst their neighbours and brethren, as that for unities sake they will rather lose of their own, then strictly stand upon their right in matters of ordinary life: for so the word here used by the Apostle signifieth, namely a moderation of that by equity, which in rigour might be exacted. Now this their mildness and moderation among their brethren the Apostle would have so conspicuous and evident, as that it might be known, and that to all men; not for matter of ostentation and vainglory amongst men, but both that all men, as occasions were offered, might have trial thereof in them; and that amongst all men religion might thereby be increased, and the Name of God glorified: Let your &c. That which followeth, The Lord is at hand, is a reason of the exhortation, added by the Apostle, to prevent an objection: for, the drift of the Apostles exhortation unto them, aiming at this, that there should be such moderation in them, as that they should not always stand upon their right, but sometimes yield of their right, and patiently put up the loss or the wrong; they might haply thus object and say, So should we make a hand indeed, and quickly be the meanest among men, and be trampled under feet as the clay in the streets. Therefore the Apostle addeth, The Lord is at hand; as if he should have said, Though they do abuse your patiented mildness and gentle moderation of your affections, yet do ye hold on a good course, in patience possess your souls, and let your patiented mind be known to all men: for the Lord is at hand, even near to aid and help you, to avenge you of your wrongs, and to repay you with glory in the Kingdom of glory. The first thing which I noted in the exhortation was, that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinary life, so that for the keeping of unity sometimes they yield of their right. Whence I observed a necessary rule for all Christians to be kept for ever in all their dealings with their neighbours; which is, in matters of ordinary life to use such moderation of their affections, as that for unities sake, they do not always strictly stand upon their right, but sometimes yield of their right, and sit them down with the loss, and patiently put up the wrong. Two notable patterns I showed you of the practice of this rule: the one in Abraham, Genesis 13. who being Lot's elder, and uncle, and his better every way, stood not upon these points, but went unto him, and moved the peace between them, and yielded his own right to have it: the other in the king in the Gospel, who finding his servant poor, and not able to pay the debt he owed him, Matth. 18. remitted his right, and forgave him his debt. Whose examples we ought to follow in matters of ordinary life and civil dealing one with another, not standing upon terms one with another, but yielding one unto another, showing all meekness and mildness one towards another, and putting up some loss and some wrong one at another's hands. But how quite contrary our practice is to this rule, and to these good patterns I showed you. For if we think that we have right, than we stand upon it, and thus we say with ourselves: Shall we yield of our right? so we may be begged for fools indeed. Shall we sit down with the loss? Nay, we will have it if he have it out of his belly. Shall we put up such a wrong? Nay, then let them abuse us at their pleasures. We are as good as they, or, we are their betters every way; or, though we be meaner than they, yet shall they not think to have us under their girdles; we may not, we cannot, we will not suffer these and these things. And hereupon, to go now forward in the point, hereupon, I say, it is that we are so unpeaceable one with another, and so uncharitable one towards another: hereupon it is that there are such heart-burnings, grudge, jars, debates, contentions, and divisions amongst us: we cannot be gentle, and courteous, and kind one unto another: we cannot yield one unto another, or bear one with another: we cannot put up any loss or wrong one at another's hands. The superior he disdains to yield in any thing unto his inferior, and he thinks it is a disparagement unto him. The inferior he is loath to yield in any thing unto his superior, and he thinks that if he yield an inch, the other will take an elle; if he yield in any thing, the other will crow over him in all things. The equal, he cannot brook it to yield unto his equal, and he thinks it is a debasing and disgracing of himself, to put up any thing at his hands that is no better than himself. Thus in superior, inferior, and equal, is wanting that patiented, gentle, courteous, and soft mind whereunto our Apostle exhorteth; and in stead of meekness, gentleness, patience, moderation, and mildness one towards another, are entertained murmurings, reasonings, heart-burnings, and unseemly speaking and dealing one against another. This is utterly a fault amongst us. Will we then mend that which is amiss, and put in practise the rule that hath been given us, using in matters of ordinary life, such moderation of our affections amongst our neighbours and brethren, as that for unities sake we will pass by many faults and offences, and sometimes yield of our right, and sit us down with the loss, & put up the wrong? I am sure we should; and if we will do so, we must observe these rules that follow. First, hath our neighbour or brother some faults that are rather natural then punishable by the laws, as for example, is he some what proud, somewhat covetous, somewhat hasty and angry, somewhat unsociable, somewhat suspicious? etc. we must in such cases deal with him as David did with his eldest brother Eliab. When David being sent of his father unto his brethren to the battle, had showed his mislike, that none would undertake to fight with Goliath, Eliab was very angry with David, and said, Why camest thou down hither? 1. Sam. 17.28. and with whom hast thou left those few sheep in the wilderness? I know thy pride and malice of thine heart, that thou art come down to see the battle. Now what was David's reply unto these sharp speeches of his brother? He knew his brethren's stomach against him, and therefore only said, What have I now done? 29. is there not a cause? and so departed. So we should learn to skill of the nature of them with whom we live, and we should bear much with such faults as these. To quit their pride with disdain, if they be proud; to be ever telling them of their covetousness, if they be covetous; to put fuel unto the fire by ministering occasions of anger, if they be hasty and angry; to increase their jealousy by any preposterous dealing, if they be some what suspicious, is no way for us to cure their faults, or to live with them in that Christian sort we should. This is that which behoveth us, if we will have our patiented minds known, we must bear with these and such like faults in our neighbours and brethren, and spare oftentimes to speak or do that which their humour cannot brook. The second rule which we must observe is this; such words and deeds as haply sometimes might have not the best construction or meaning, we must make the best of them: for if when things are said or done which might be well meant, and well taken, they be worse taken than they are meant, and rather the worst then the best be made of them; shall we say of those men, that they are patiently and gently minded? nay surely, this is rather an argument of an exasperated mind, which had rather blow the bellows, then quench the fire, rather make a breach where there were none, then make up a breach where there were one. And therefore the Apostle putteth such as take all things in the evil part, Rom. 1.29. in the rank of them whom God had delivered up unto a reprobate mind. If then we will have our patiented mind known, and be commended for that moderation which our Apostle here requireth, we must not interpret such things as are said or done, unto the worst, but when they may have a good meaning, we must make the best of them: for so indeed do we show ourselves to have a good moderation in ourselves, if when things in themselves are either doubtful, or not altogether the best, yet we make the best of them, and rather so construe them as they ought to be meant, then as they might be taken. A third rule which we must observe is this: Such faults as are secret, or committed by infirmity, we must not divulgate and publish, but rather hide and cover them. It is the saying of our blessed Saviour, Matth. 7.12. Whatsoever ye would that men should do to you, even so do ye to them: and it implieth this withal, that whatsoever we would not that men should do to us, we should not do to them. Now then, who is it of us, that if we fall through infirmity, if we run into any secret sin, would have it published in Gath, or noised in the streets of Ashkelon? james 3.2. In many things we sin all: and he is the best that offends the least. But who can brook him, that whatsoever fault he hears in the house, by and by tells it on the house tops? or how shall he approve his moderation, and his patiented mind unto men, that whatsoever fault he knows of his neighbour or brother, disperseth it abroad and makes it his common talk where he cometh? Nay, herein is our moderation and mildness seen and approved, if when we know any slip or fall of our neighbour, which haply many know not, we patiently pass by it, and so bear it, that as much as in us lies, we bury it out of the sight and speech of men. For as Peter saith of love, 1. Pet. 4.8. that it covereth the multitude of sins; so it is true in this moderation and patience whereof we speak, that it bears with and pardoneth many faults and offences of one man towards another, & likewise concealeth such faults and offences as secretly or through infirmity are committed against God. If then we will approve ourselves to have that patiented mind which our Apostle here requireth, we must not publish whatsoever fault of our neighbour we he are or know; but such faults as either are not commonly known abroad, or whereinto he hath fallen through infirmity, we must hide and cover them, and so bear with them, as to bury them out of the sight and speech of men. A fourth rule which we must observe, is this: when the faults of our neighbour are such as that they may justly offend us, behoveful it is that we go unto him, and tell him his fault between him and us alone; and if thus he harken not unto us, then to call unto us one or two more, that his fault being here opened again, that which is amiss may be amended, and he in the best sort that may be, may be reclaimed. Which rule is also the rule of our blessed Saviour touching private injuries and wrongs, where he saith, Mat. 18.15. If thy brother trespass against thee, he speaketh of private trespasses and wrongs: for such as are public, and to the offence of the Church, 1. Tim. 5.20. the Apostle would have them rebuked openly; but if thy brother trespass against thee privately, giving thee cause of offence, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother, and as james speaketh, hast saved a soul from death; and he repenting, jam. 5.20. thou art to forgive him, as Christ in another place warneth: and if he will not vouchsafe to hear thee, Luc. 17.3. to be sorry for his fault at thy private admonition, but rather increase his stomach and stubbornness against thee, then take yet with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed. Otherwise if neglecting this rule of our Saviour, we shall upon such occasions traduce him, or break out into intemperate heats against him, how shall our patiented mind be known unto men? For this is our patience and moderation, that when we have so just cause of offence, we deal as mildly and quietly with our neighbour as may be; first, privately conferring of things between ourselves, and then taking unto us one or two of our neighbours and friends which may hear, and help to order things that are out of order. And if we will approve ourselves to have that patiented mind which here our Apostle requireth, we must thus peaceably deal in matters wherein we have just cause of offence, and in no sort traduce our neighbours or brethren, or break out into impatient heats against them. A fift rule which we must observe, and the last which now I will note, is this; generally in matters of this life we must remit of that which in rigour might be done. For if we shall thus stand upon it, that this we may do by right, and this the law will bear us out unto, what proof hereby shall we make of our moderation and patiented mind? Gen. 9.6. The law saith, Who so sheddeth man's blood, by man shall his blood be shed. Now who will commend the moderation of that judge, that so oft as blood is shed, pronounceth sentence of death, because in rigour of the words it may seem he may do that, which indeed in the equity of the law he may not? And so it fareth with us, if in matters of this or that quality betwixt us and our neighbours, we shall always do that which in extremity of right it seemeth that we may, and not moderate right by equity, who shall commend our moderation? If we have the loss, we must sometimes sustain it; if we have the wrong, we must sometimes put it up, and for peace and unities sake we must remit and yield of our right, if we will have our moderation and patiented mind to be known. More rules might be added unto these, but let these for this time suffice. And now I beseech you to think on these things, and in your lives one with another to practise them, that so your moderate, and courteous, and soft, and gentle, and patiented mind may be known. Bear one with another in such faults as are naturally in any of you, and spare sometimes to speak or do that which another's humour cannot brook: make not always the worst of such words or deeds, as haply might have not the best construction and meaning, but rather when in themselves they are either doubtful, or not altogether the best, make the best of them, and so construe them, as they may be well meant rather than as they might be il taken. Be not hasty to publish whatsoever fault of your neighbour you hear or know, but such faults as either are not commonly known abroad, or whereinto he hath fallen through infirmity, hide & cover them, & as much as in you is, bury them out of the sight and speech of men. Traduce not one another, nor break out into intemperate heats one against another, but in matters wherein ye may have just occasion of offence one against another, first privately expostulate your matters one with another; and if amends do not follow, debate your matters one with another, in the hearing of one or two of your neighbours and friends, which may hear and help to order your matters. Be not averse from sitting down sometimes with the loss, and from putting up sometimes the wrong, but for the maintenance of peace and concord one with another, remit and yield one unto another, that which in right sometimes ye might have one of another, that so your patiented mind may be known unto all. And why should I need in many words at this time to exhort you unto this moderation one towards another? May not this day, may not that holy table sufficiently exhort you here unto? For unless ye be patiently minded one towards another, can ye either worthily celebrate those holy mysteries of Christ his blessed death and passion, or thankfully celebrate this day in remembrance of his resurrection? To celebrate these holy mysteries worthily, is not to come hither as to an ordinary table, and here to eat and drink; but to come hither prepared with all holy reverence, having examined ourselves before as touching our faith in Christ jesus, whether by faith in Christ jesus we feel a full assurance in our souls of the forgiveness of our sins, and of all other benefits of Christ his death and passion, which in this Supper we desire for our further assurance to be sealed unto us; and touching our repentance, whether we be truly grieved in our souls for our sins against our God, and fully purpose hereafter to conform ourselves unto the will of God set down in his word: as touching, I say, our faith and repentance, so touching our love, whether we love one another, so that as members of the same body, we bear one with another, and help one another. For as faith and repentance towards God, so this love also towards our neighbour is so necessarily requisite, that otherwise we do not worthily celebrate these holy mysteries. And therefore if we will be worthy partakers of this holy Supper, as here we that are many, do all eat one bread, and drink of one cup, are all confirmed in one faith, and nourished to grow up into one body, whereof Christ is the head; so must we love one another, and as members of the same body, bear one with another, and help one another. So that at this time the very celebration of these holy mysteries, may sufficiently put us in mind of that moderation & patiented mind which ought to be in one of us towards another. Neither that only, but this day also, wherein we celebrate the remembrance of Christ his blessed resurrection, may sufficiently put us in mind hereof. For hath Christ loosed the bands of death, and by his resurrection from the dead, triumphed over death, and mightily declared himself to be the Son of God? Yes he hath, and this day we celebrate the most joyful remembrance thereof. And how should not thi● put us in mind of rising from the death of sin vn●● the 〈◊〉 of God? Or how shall we think that we are risen 〈…〉 ●fe of God, if there be not this moderation and p● 〈…〉 in us one towards another? Since then by the resurrection of Christ as this day we are put in mind of our r●●●●●ection from the death of sin unto the life of God, thereby also we are put in mind of that moderation and patiented mind which ought to be in one towards another: let therefore the celebration of those holy mysteries of Christ his death and passion, let the memorial of his blessed resurrection as on this day, be sufficient to stir you up unto this moderation which our Apostle here requireth, and whereof hitherto we have spoken. And whosoever findeth himself to have failed herein heretofore, let him give all diligence hereafter that his patiented mind may be known unto all men. The second thing which I note in this exhortation, is this, that the Apostle would have this their moderation and mildness so conspicuous and evident, as that it might be known, and that to all men: no doubt to this end, that all men, as occasions were offered, might have trial of their moderation and mildness, and that thereby religion among all men might be increased, and the name of God, in whom they believed, glorified. Whence I observe the extent of the moderation and mildness that ought to be in us, how far the practice thereof is to reach, that they may have trial and experience thereof; namely, not to them alone that use us kindly and gently, or to them alone which are within, but to them also which are without, even unto all men is our patiented mind to be made known. For as our Saviour saith in somewhat another matter, If ye love them which love you, what reward shall ye have? and if ye be friendly to your brethren only, Math. 5.46.47. what singular thing do ye? So may it well be said in this matter, if our patiented mind be only known unto them that use us with all mildness and gentleness, what singular thing do we? and if we moderate our affections, and yield only unto them that yield unto us, what praise shall we have? Our moderation then and patiented mind is not to be restrained in the use thereof unto these and these men, but it is to be shown unto all men with whom we live, be they better or worse. So the Apostle speaking of charitable beneficence, Gal. 6.10. Rom. 12.18. Let us do good (saith he) while we have time unto all men. And again, Have peace with all men. And generally the precept is, that we have our conversation honest amongst all men. As lights therefore (for so we are called) we must communicate the light that is in us unto all men, holding forth our lights of gentleness, goodness, meekness, temperancy, moderation, patience, etc. unto all men: imitating therein our Father which is in heaven, Math. 5.45. who maketh his Sun to arise on the evil and on the good, and sendeth rain on the just and unjust. And now why are we to use this moderation towards all men, that our patiented mind may be known unto all men? The reason is, that all men seeing our moderation and mildness towards all men, may think the better of the Religion which we profess, and the rather glorify the Lord of glory, in whom we believe. For if they shall see untowardliness and unkindness in one of us towards another, quickly do they speak evil of the name of God, and of the doctrine which we teach. And therefore the Apostle always exhorts all sorts unto all holy duties: and why? that the name of God and his doctrine be not evil spoken of: 1. Tim. 6.1. Tit. 2.5. jam 2 7. that the word of God be not evil spoken of: that the worthy Name, after which they be named, be not blasphemed. But if they shall see moderation and mildness, meekness, gentleness and patience in one of us towards an other, we cannot better draw men unto the glory of our God, and to a good opinion of our religion, and of the truth which we profess. And in this respect it is that our blessed Saviour thus exhorteth all men, Mat. 5.16. saying, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. And in the same respect also it is, that the Apostle Peter exhorteth, saying, Have your conversation honest among the Gentiles, 1. Pet. 2.12. that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation. For an ornament then of the truth which we profess, and for the glory of our God in whom we believe, our patiented mind is to be made known unto all men, not to our brethren only, or such as use us kindly, but even to all men. Here than first were to be reproved those brawls and quarrels which fall out amongst neighbours and brethren about matters of two pence, matters of nothing. Our Apostle would have our moderation and patiented mind known unto all men. How is it then that neighbours and brethren will not one yield unto another, will not one bear with another? One will have his right, and not yield a jot; another will avenge his wrong, or else he will die for it; a third will bear coals at no man's hands, but such as he brews such shall he drink, and this amongst neighbours and brethren. And how shall it be thought, that we will use moderation towards all men, while such is our behaviour towards our neighbours and brethren? Whilst it is thus among ourselves, we show plainly how little heed we have taken unto this exhortation of the holy Ghost, & consequently how little care we take, that the name of God, and the truth which we profess, be not evil spoken of. Secondly, here were to be reproved such carnal exceptions as are commonly taken against this exhortation. The holy Ghost saith, Let your patiented mind be known unto all men. Unto all men, say we: this is an hard saying. Unto such as use us kindly and courteously, great reason that our patiented mind should be known: but unto them that be ever ready to thwart and cross us, to wrong and grieve us, to taunt and mock us, to revile and speak evil of us, what reason that our patiented mind should be known? Thus will we rather teach the holy Ghost what to speak, than we will be taught by the holy Ghost what to do. But such exceptions we must take heed of, if we will suffer ourselves to be taught by the ho holy Ghost, and as our Apostle willeth, we must let our patiented mind be known unto all men without such exception of any. Thirdly, hence we learn what we are to respect in the practice of every Christian virtue, namely the glory of God, and the propagation of his truth. For as our Saviour saith of alms, prayer, fasting, and the like, Math. 6. that if they be done for the praise of men, than they have their praise, but not with God; so may it be said of the practice of every Christian virtue, that if therein we respect the praise of men, we have our praise, but not with God. The thing that we must aim at in the practice of gentleness, goodness, meekness, temperancy, moderation, patience, and other works of the Spirit in us, is the glory of God, that men seeing these fruits of the Spirit in us, they may be brought unto the same obedience and service of one God with us. And thus it shall come to pass, that they who haply have said in their hearts, there is no God, that they who cannot yet grow to the liking of the same truth with us, shall say of us, Surely God is in you indeed, surely this is the way of truth wherein ye do walk. Let us therefore hearken unto the exhortation of our Apostle, and as he exhorteth let our patiented mind be known unto all men. Let us not bangle and wrangle one with another for every light matter, but let us bear one with another, and yield one unto another. Let us not after the fancy of our own reason abridge that which the holy Ghost enlargeth, but let our moderation be known to all, without exception of any. And let us in the practice both of this and of every Christian virtue, aim at the glory of God, and the furtherance of his holy truth which we profess. And as this day we profess by our meeting at this holy Table, sound love and charity with all men, so at all times let our moderation and patiented mind be known unto all men. LECTURE LXXXI. PHILIP. 4. Verse 5. The Lord is at hand. THese words have been already noted to consist of an exhortation, and a reason of the exhortation. The exhortation this, Let your patiented mind, etc. The reason this, The Lord is at hand. In the exhortation were noted, first the thing whereunto the Apostle exhorteth the Philippians: secondly the large scope wherein the thing is to run. The thing whereunto the Apostle exhorteth the Philippians, is mildness in their behaviour, and moderation of their affections towards their neighbours and brethren, so that for unities sake they would rather lose their own, then strictly stand upon their right in matters of ordinary life. The large field wherein he would have this their mildness and moderation to run, reacheth unto all men, Let your patiented mind be known to all, etc. The Lord is at hand. This reason, as I told you, is added to prevent an objection. For the Apostle having exhorted the Philippians to such a mildness and moderation, as that they should not always strictly stand upon their right, but sometimes yield of their right, and patiently put up the loss and the wrong; the Philippians might haply thus object and say, that so indeed their case should be most miserable, and they should be trampled under feet as clay in the streets. Therefore the Apostle addeth, The Lord is at hand: as if he should have said; Though they abuse your patiented mildness and gentle moderation of your affections, yet do ye hold on a good course, in patience possess your souls, and let your patiented mind be known unto all men: for the Lord is at hand: otherwise indeed your case were hard, if the Lord were far from you, and looked not at you, nor regarded you to help you in every time of need, and to relieve you in every your wrongs: But the Lord is at hand. Now we must understand that the Lord is said to be at hand, after divers sorts in the holy Scriptures. For sometimes he is said to be near, or at hand, in respect of himself, of the presence of his deity and glorious majesty: as where the Apostle saith, Acts 17.27. that he is not far from every one of us; for in him we live, and move, and have our being. Thus himself saith, that he filleth heaven and earth: jerem. 23.24. and therefore is thus near unto whatsoever is in heaven or earth. Thus the Prophet saith, that he cannot convey himself out of his presence: For if he climb up into heaven, there he is; Psal. 139.7.8.9.10. if he go down into hell, there he is: if he take the wings of the morning, and dwell in the uttermost parts of the Sea, there also doth his hand lead him; if he say, the darkness shall cover him, even the night shallbe light about him. And thus he is near even unto all the world, unto his enemies, sitting in the midst of them, seeing their devices, and laughing them to scorn; unto all that have life, or being, communicating that unto them, which alone is properly in himself, who is life, and whose name is I am. john 14. ●. Exod. 3.14. Again, the Lord is said to be near, or at hand, in respect of his grace, and providence, and powerful working of his holy Spirit: as where the Prophet saith, Psal. 145.18. The Lord is near unto all that call upon him, yea to all that call upon him in truth: he is near unto them to hear them, and to help them. And thus is he peculiarly said to be near unto his children: not that he offereth not this special grace of coming near unto them, unto the wicked: for thus he saith unto them by his Prophet, Seek ye the Lord whiles he may be found, Esay 55.6. call ye upon him whiles he is near: that is, whiles he offereth himself, and his grace unto you, if ye will receive it. Nay more than so, sometimes he is so near unto the wicked, that he lightens them with his holy Spirit, gives them a taste of the heavenly gift, Hebr. 6.4.5. of the good word of God, and of the powers of the world to come. But yet because the wicked, some of them, refuse this grace when it is offered, and some of them fall away from it when they have had a taste of it, therefore is he peculiarly said to be near unto his children by his grace, and might, and providence, and powerful working of his holy Spirit. Again, the Lord is said sometimes to be near at hand, in respect of his last coming unto judgement, when he shall come in bodily presence in the clouds of heaven, to judge both the quick and the dead: james 5.8. as where james saith, Be patiented and settle your hearts, for the coming of the Lord draweth near: and likewise where the Apostle saith, Hebr. 10.37. He that shall come will come, and will not tarry. In the first sense, the Lord is at hand aswell to the wicked as the godly, to give as well to the one as to the other, life and being, & other good graces of his Spirit. In the second sense, the Lord is at hand by his providence peculiarly to the godly, to save and defend them, and to give the Spirit of sanctification unto them. In the third sense also, the Lord is at hand, both to the wicked, and to the godly, to render vengeance in flaming fire unto the wicked, and to crown the godly with a crown of glory and immortality in the heavens. In the first sense I take it, it is not here said, that the Lord is a● hand, because that could be no such special reason to move the Philippians unto mildness and patience towards all men, having no more comfort in it for the godly, then for the wicked. But whether it be meant in the second or third sense, that the Lord is at hand, the reason holdeth strongly, that they should in patience and mildness possess their souls, though haply their patience and mildness be much abused. For be it that the reason why their patiented mind should be known unto all men, though their patience be much abused, be either this, because the Lord is at hand to hear and help them when they are oppressed, to save and defend them when they are wronged; or this, because the Lord is at hand to give unto them a crown that have borne the cross, and to avenge them utterly of their enemies; either of the reasons might be sufficient motives to persuade them to let their patien● mind be known unto all men. And whether of them to choose the rather as more agreeable to the Apostles mind, I cannot peremptorily affirm. Either of them may very we● stand with the meaning of the Apostle in this place. And therefore, we will see what profitable notes we may gather from either of them, whereof we may make some use for ourselves. First then, admitting this to be the meaning of the Apostle in this place, the Lord is at hand by his watchful providence over you, to hear and help you, to save and defend you; I note that the Apostles reason to move the Philippians unto a patiented mildness, and gentle moderation towards all men, yea though their patience and mildness were much abused, is, because the Lord is at hand, by his watchful providence over them, to hear and help them, to save and defend them, when they are abused, oppressed, or afflicted. Whence I observe a special motive, which may and aught to persuade us to possess our souls in patience whensoever we are abused, oppressed, or afflicted, namely the certain persuasion hereof, that the Lord his providence always watcheth over us, to behold our sufferings and our wrongs, to hear us when we call upon him in truth, to rid and save us from the wrongful dealings of men, and to deliver us in every needful time of trouble. If we be the Lord his inheritance, we must look for it, to have many trials of our patience and moderation by many sufferings and wrongs. Genesis 31. jacob shall have his uncle Laban to deceive him, to change his wages ten times, to persecute him, and if the Lord forbidden him not, to kill him. joseph shall have his own brethren to hate him, Genesis 37. to conspire against him to slay him, and if the Lord keep them from killing him, to sell him into a strange Land to be a bondservant. The children of Israel shall have a Pharaoh to weary them of their lives, by sore labour in clay and brick, Exodus 1. and in all work in the field, with all manner of cruel bondage; to command to kill all their male children, and by all cruel oppression to labour to make havoc of them. D●n. 3. daniel's companions shall have some Chaldeans to devise mischief against them, to accuse them to the King, and to get them thrown into the hot fiery furnace. Daniel himself shall drink of the like cup. 6. And generally, the Disciples of Christ, which we are if we continue in his word, john 8. 31.1●.33. shall in the world have affliction to try their faith and their patience. The gold shall go through the fire ere it be purified, and the wheat ere it be made fine manchet for the Lord his own mouth, shall be beaten with the fla●le, ground in the mill, sifted, and have all the bran bowlted out of it. This is the gate of the Lord, and the righteous shall enter into it; and this is the lot of God's inheritance to pass through the wilderness, and through the red Sea to the promised land of Canaan. And in all this, what is the child of God to do? Luke 21.19. Even as our Saviour wills him, by his patience he is to possess his soul: and as our Apostle here exhorteth, to make his patiented mind to be known unto all men. O but in such causes of impatiency, how should a man be patiented? when open foes malign him, feigned friends abuse him, and troubles hedge him in on every side; when no man bears with him, no man yields to him; but, the more he yields and bears with others, the more he is abused and wronged by others; what should persuade him to moderation and mildness, to gentleness and patience? Do we ask what? Do we know that the Lord his providence watcheth over us always? Do we know that he will not leave us not forsake us, nor deliver us into the will of our enemies? Do we know that all the hairs four head are numbered, and that not one of them shall fall to the ground without our heavenly Fathers will? Here then is, or should be, enough to persuade us to be patiented and moderate whensoever we are abused, afflicted, or oppressed: the Lord is at hand. The Lord, the Lord, strong, merciful, and gracious, slow to anger, abundant in goodness and truth, reserving mercy for thousands, and not making the wicked innocent, the most mighty God, unto whom all power is given in heaven and in earth, who sitteth in heaven, and beholdeth the earth, and seethe whatsoever is done among the sons of men; our Lord by right of creation, in that he made us of nothing when we were not; our Lord in the right of redemption, in that when we were bondslaves under hell, death, and damnation, he paid the ransom of our redemption, and freed us from the bondage of sin and Satan; and our Lord in the right of sovereignty, to rule and govern us by his Spirits to save and defend us under his wings; he is at hand, near about our paths and about our beds, pitcheth his tents round about us, and giveth his Angel's charge over us: he is at hand, near to behold our sufferings and our wrongs, Exod. 3.9. as himself saith, I have seen, I have seen the affliction of my people which is in Egypt, whereunto the Egyptians oppress them: Near to hear us when we call upon him, as himself saith, Call upon me in the day of trouble, Psal. 50.15. and I will hear thee, and thou shalt glorify me: Near to deliver us from the wrongful dealings of men: and therefore the Prophet prayeth unto him, O deliver me from the wrongful dealings of men, and give me not over unto mine oppressors: Near to save us under his feathers in every needful time of trouble; for so the Psalmist saith, The Lord will be a defence for the oppressed, Psal. 9.9. even a refuge in due time of trouble. Hereof jacob had experience when Laban persecuted him, in that the Lord kerbed Laban, when he said unto him, Genes. 31.24. Take heed that thou speak not to jacob ought save good. Hereof joseph had experience in his danger by his brethren, in that the Lord first by Reuben saved him that he was not slain; and after that he was sold, made him Ruler of Pharaohs house, and of all his substance. Genes. 37.41. Hereof the children of Israel had experience when Pharaoh oppressed them, in that the Lord, Exod 3. when their cry for their bondage came up unto him, delivered them out of the house of bondage by the hands of Moses and Aaron. Hereof Daniel and his companions had experience when they were traduced unto the king, in that the Lord shut the mouths of the lions that they hurt not the one, Dan. 6.22.3.27. and abated the heat of the fire that it had no power over the bodies of the other. Hereof the Disciples of Christ had experience when they were cast into prison, in that the Lord sent his Angel unto them, and delivered them out of prison. Acts 5.19. And hereof the children of God have continual experience, in that the Lord helps them to right when they suffer wrong, feedeth them when they are hungry, Psal. 146. looseth them when they are in prison, giveth them sight when they are blind, raiseth them when they are fallen, keepeth them if they be strangers, relieveth them if they be fatherless or widows, and maketh all their beds in their si●kenesse. And hereupon David resolved and said, Psal. 3.6.27.3.23.4. I will not be afraid though ten thousands of people beset me round about: nay, though an host of men were laid against me, yet shall not mine heart be afraid: nay, though I walk through the valley of the shadow of death I will fear no evil. And why? for thou art with me, saith the Prophet: thou O Lord art with me, and therefore, whosoever be against me, in what danger soever I be, I will fear no evil. This then, to know that the Lord is with us, and that he is always near at hand to hear us and to help us, should quiet us, as of all fear, so of all perturbations of the mind, so that we should patiently brook whatsoever might otherwise stir us unto impatiency. How is it then that upon every occasion we are so unpatient, and have so little hold of ourselves? If any man thwart or cross us, if any man harm or wrong us, if any man taunt or mock us, if any man revile or speak evil of us, if any man offer us any hard measure in word or in deed, how do we bite upon the bridle, and stomach the matter? One abuse must be quit with another, one wrong with another, one mischief with another, or else we think we have never played the men. But if we be falsely accused before the judge, of theft, murder, sedition, treason or the like; if we be wrongfully scourged, imprisoned, racked, or tormented; if we be cruelly or deceitfully turned out of house and home, lands and living, and all that we have: O how then are our souls disquieted within us, and how do our hearts burnt within us till we be avenged of such as have thus dealt with us? Here must revenge be sought by blood, death, and if there be any further revenge than this. And tell me I pray, what is the cause of such impatiency in these and the like cases, yea oftentimes when the Lord his hand is upon us in poverty, sickness, and the like? Is it not even hence, because either we know not, or remember not that the Lord is at hand? Yes verily, it is the ignorance, or forgetfulness of the Lord, and of his provident watchfulness over us, that makes us fret and fume, and like the dog run upon the bone that is cast at us. We know not, or we remember not that vengeance is the Lords, and that he hath promised that he will repay and reward the wicked after their deserving: and therefore forsooth, when we think there is cause, we will be disquieted, we will kill and slay, and we will be avenged. For if we knew or remembered that vengeance is the Lords, and that he will repay, we would patiently pass by the contumelies and wrongs of men, and leave them to the Lord that judgeth righteous judgement. We know not, or we remember not, that the Lord is near unto all that call upon him in truth to hear and help us in all dangers, if we patiently wait upon him, that we may be safe under his feathers; and therefore forsooth when troubles assault us, or the sorrows of death compass us about, we think we do well to be as unpatient as jonas was angry for his gourd. For if we knew, or remembered, that he is at hand at every needful time of trouble to help us, our souls would patiently wait upon the Lord until he should help us. Either we think not of the Lord and of his watchful providence over us to save and defend us, and to avenge our sufferings and wrongs; or carnally we say, if the Lord be at hand, I wish I might know it, I wish I might hear him, I wish I might see him, as if otherwise we could not discern of his being near unto us; or if we be better taught, yet we think him not near if he do not always hear and help when we wish and call. And therefore every small thing and least trifle almost moves us, and disquiets us, and puts us out of all patience. Whatsoever therefore contumelies or disgraces are offered unto us, whatsoever losses or wrongs we sustain, whatsoever troubles or temptations do assault us, whatsoever malice or wickedness be practised against us, let us know that the Lord his providence watcheth over us to save & defend us, to take our matter into his own hand, and to be avenged of our enemies. And therefore let us not he discouraged, or disquieted, let us not fret or fume, or busy our heads with thinking of revenge, but let us in our patience possess our souls, and let our patiented mind be known to all men. If we cannot by our moderation and mildness, by our gentleness and patience win them unto us that in word or deed wrong us, but that they like unto wicked julian's the more abuse us and wrong us, yet the Lord is at hand to behold our sufferings & wrongs, and to take our matter into his own hand. To bridle then our impatience let us think with ourselves; Are we evil entreated through tyrants? doth our own familiar friend lie ●n wait against us? do some imagine mischief for us, others whet their tongues against us, and shoot out their arrows, even bitter words, and do others practise what they can against us? Well, the Lord is at hand, he seethe and knoweth all things, he delivereth us, and avengeth us of all that rise up against us, when, and as it seems good unto him. He that keepeth us slumbereth not, nor sleepeth; and therefore in our patience will we possess our souls, reposing ourselves under the covert of his wings. Thus if we shall lift up our eyes unto the Lord, and persuade ourselves of his being always near at hand unto us by his watchful providence over us, we shall not only not be troubled with these sharp fits of this hot ague of impatience upon every accident or cross, but as men truly humbled in ourselves, mortified unto the world, and looking only unto the Lord, we shall in all mildness and moderation make our patiented mind known unto all men. And let this be spoken of this observation from this meaning of these words. Secondly, admitting this to be the meaning of the Apostle in this place, that the Lord is at hand by his second coming in the flesh unto judgement to requite our hard measures into their bosom that have ill meated unto us, and to wipe all tears from our eyes, and give us rest with himself, I note that the Apostles reason to move the Philippians unto a patiented mildness and gentle moderation towards all men, is because the Lord is at hand to break the clouds, and to come unto judgement, to wipe all tears from their eyes, and to recompense tribulation to all that have troubled them. And hence I observe another special motive which may & aught to persuade us to possess our souls in patience whensoever we are abused, oppessed, or afflicted, namely, the approaching of Christ his second coming into judgement, when he shall recompense tribulation to them that trouble us, and to us which are troubled rest with him. This motive also unto patience the Apostle james useth, james 5.7.8. where he saith, Be ye patiented unto the coming of the Lord: Be ye patiented and settle your hearts: for the coming of the Lord draweth near. And certainly if we could and would remember this, that the coming of the Lord draweth near, we would be less provoked upon every occasion unto intemperate heats, and whatsoever might haply seem enough to disquiet us, we would pass it over with greater patience. For thus we should say with ourselves: Hath God given all judgement unto his Son, and is he ready to come unto judgement? Is the time at hand when he shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God? when he shall show himself in flaming fire, rendering vengeance unto them that know not God, nor obey the Gospel of our Lord jesus Christ? when he shall come to be glorified in his Saints, and to be marvelous in all them that believe? Shall I then when I am abused or wronged, be grieved and disquieted, or seek to be avenged? Nay, the time is at hand when all wrongs shall be redressed by him that judgeth righteously: in the mean time I will bear with patience what man doth or saith against me. Thus by remembrance of the approaching of Christ his second coming unto judgement, should our patiented mind be known unto all men. O but, will foolish man say, this hath been said these fifteen hundred years, that the Lord is at hand, and that his coming draweth near, and yet all things continue alike; how should this then still be a motive unto patience? When this second coming shall be, I cannot say. Act. 1.7. It is a thing which the Father hath kept in his own power, and so peculiarly reserved unto himself, as that of that day and hour knoweth no man, Mat. 24.36. no not the Angels in heaven but God only, nay not Christ jesus himself as he is man knoweth it. And therefore they who labour in that point to design that time, are therein more curious than wise. But hath it been said these fifteen hundred years, that the Lord is at hand, and that his coming draweth near? And did the holy Ghost who cannot lie, say then that it was near, and is it now very near, even at our doors? 2. Pet. 3.9. The Lord is patiented toward us, and would have no man to perish, but would all men to come to repentance, and therefore hath hitherto deferred his coming. But yet a very little while, Heb. 10.37. and he that shall come, will come, and will not tarry. If fifteen hundred years be past, the rest of the time appointed must needs be shorter, and so the day and hour approach nearer. And what one sign foretold to go before his second coming, is not already past, except it be that one of the calling of the jews? Let the exhortation then of our Apostle prevail with us, that our patiented mind be known to all men. Let us be meek and gentle, kind and courteous one to another, yielding one unto another, and bearing one with another: for the Lord is at hand, his coming, draweth near, when he shall give us rest with him, and avenge all our wrongs. LECTURE LXXXII. PHILIP. 4. Verse 6. Be nothing careful, but in all things let your requests be showed unto God in prayer and supplication, with giving of thanks. WE have heard divers exhortations of the Apostle unto the Philippians. His last exhortation unto them in the former verse, was, that their moderate, and gentle, and patiented mind might be known unto all men. The reason, because the Lord is at hand, not only according to the presence of his Deity & glorious majesty, which filleth heaven and earth, jer. 23.24. but at hand by his continual watchful providence over them to hear and help them, to save and defend them, and at hand by his second coming in the flesh unto judgement, to wipe all tears from their eyes, and to recompense tribulation to all that trouble them. Be nothing careful. In these words we have another exhortation unto the Philippians; wherein the Apostle dissuadeth one thing, persuadeth another thing, and noteth the consequence or effect which will follow upon both. The thing which he dissuadeth, is, too great carefulness for the things of this life, and for the event of such things as commonly we take in hand and have to deal withal, in these words, Be nothing careful. Where the word used by the Apostle, signifieth oftentimes a diffident carefulness, such as distracteth the mind sundry ways, and almost eateth up a man; such as is the covetous man's carefulness, whose mind runneth so still upon his matters, as that not daring either to depend upon God, or the faithfulness of any man for the event of them, his turmoiled thoughts are always busied about them. Which carefulness being an evil carefulness, the Apostle dissuadeth it, saying, be nothing careful, that is, let it be far from you to be troubled with such worldly and distrustful carefulness for any thing in this life, or for the event of any thing that you have to deal withal. The thing which he persuadeth, is, in all things to fly unto God by prayer, as depending wholly upon him, and committing all their ways unto him. So that as he would not have them too careful about any thing, so he would not have them careless in any thing, but in all things to fly unto God, pouring out such prayers unto him as may be accepted with him. Where first note the antithesis, in that the Apostle saith, Be careful for nothing, but in all things, etc. Secondly note the distribution of prayer into his divers kinds, Let your requests, or suits, or petitions, there is the general; be showed unto God in prayer, and supplication, with giving of thanks; prayer, supplication and thanksgiving, these be the kinds or particulars comprehended under the general. By requests therefore is meant generally whatsoever prayer is made unto God for the obtaining of that which is good, or avoiding of that which is evil. By prayer is meant such prayer as we power out unto God for blessings corporal or spiritual, temporal or eternal. By supplication is meant such prayer as we make unto God for preserving us from evils corporal or spiritual, temporal or eternal. By giving of thanks is meant a thankful praising of God for benefits bestowed upon us, or for our deliverance from evils. And all these are commonly in all the prayers of the faithful, as wherein both they give thanks unto God for blessings received, and preservation from evils; and also pray unto God for the things which are good, and to be delivered from the things which are evil. Thirdly, note this that the Apostle saith, Let your requests be showed unto God, or be made known unto God; not as if their requests, or any thing else were not known unto God; but the meaning is, either that their requests should be known by an approving knowledge unto God, so that they should be accepted with him; or that their requests should be known, not unto men, as their patiented mind was to be known, but unto God. The thing then which he persuadeth in effect is this, in all things whatsoever to depend upon God, and to fly unto him by prayer, both pouring out acceptable prayers unto him for obtaining of good things and deliverance from evil things, and giving him thanks for blessings in good things and delirance from evil. The consequence or effect which will follow upon both, the thing dissuaded and the thing persuaded, the Apostle noteth in the next verse, And the peace, etc. So that these words divide themselves into these three branches: first a dehortation from a thing which is evil, in these words, Be nothing careful; secondly, an exhortation unto a thing which is good, in these words, But in all things, &c. thirdly, a consequent or effect which will follow upon flying the evil and following the good, in these words, And the peace. etc. Now let us see whit we may gather hence for our use. The first thing which I note, is the Apostles dehortation, wherein he dissuadeth the Philippians from all worldly and distrustful carefulness for any thing in this life, or the event of any thing that they have to deal withal. Whence I observe a fault which we are by all means to take heed of and to fly, namely, too too great carefulness for the things of this life. We may not in any wise so trouble ourselves with turmoiling thoughts and cares for the things of this life, or the event of any thing we have to deal withal, as if we durst not depend upon God, or the faithfulness of any man, unless our own cares also were continually employed about them. Carefulness and diligence in all our labours is requisite and necessary, but worldly and distrustful carefulness for any thing is wretched and ungodly. For the better conceiving therefore of this note, we are to understand that there are three sorts of carefulness: one godly and necessary; another worldly and wicked; and a third mixed of both, neither simply godly, nor simply wicked, but mixed of both. A godly carefulness it is when we give all diligence to do the works of our callings with all faithfulness, doing that which we should, and commending the event unto God. And so far is it off, that this should be misliked or forbidden here or elsewhere, that it is every where commanded, and by example in the godly commended unto us. He that ruleth, saith the Apostle, let him do it with diligence. Rom. 12.8. Eph. 4.3. And again: Walk worthy of the vocation whereunto ye are called, endeavouring to keep the unity of the Spirit in the bond of peace. And to this purpose is that of the Apostle, where he saith, If there be any that provideth not for his own, 1. Tim. 5 8. and namely for them of his household, he denieth the faith, and is worse than an infidel: and that, Study to show thyself approved unto God, 2. Tim. 3.15. a workman that needeth not to be ashamed. And as in these and many other like places, this carefulness is commanded, so is it oft commended unto us in the example of the godly. The Apostle witnesseth this carefulness to have been in himself, where he saith, that he had the care of all the Churches; 2. Cor. 11.28. Colos. 2.1. 1. Thess. 2.2. that he had great fight, or as some translate, great care for the Colossians; that he spoke the Gospel of God unto the Thessalonians with much striving, or care, as some translate. And the same Apostle commendeth this carefulness in Timothy towards the Philippians, who faithfully cared for their matters; Philip. 2.20. in Epaphras towards the Colossians, who in his prayers was always careful for them; Col. 4.12. 2. Cor. 7.11. and in the Corinthians, in whom their godly sorrow had wrought great care. And generally this care is so necessarily requisite in the Prince for his people, in the Pastor for his flock, in the householder for his household, and in every man for himself, that either he must be thus careful, faithfully to do the duties of his calling, whatsoever it be, and to leave the success of his labours whatsoever unto the Lord, or else he cannot be godly. Another carefulness there is, neither simply good, nor simply evil, but mixed of both, namely when we are careful to do the duties of our calling, and withal trouble ourselves too much about the event of things, which we should leave wholly to the Lord. And this carefulness is good so far as it makes us careful to do the duties of our calling. But in that hereby we trouble ourselves too much about the event of our labours and success of our business, it is evil. For this is to be left unto the Lord, according to that of the Prophet, Psal. 37.5. Commit thy way unto the Lord, and trust in him, and he shall bring it to pass. We are to do that we ought by the duty of our place and calling, and the Lord he must give the increase, the blessing, and the event, and we must pray and wait for it from him. Otherwise howsoever our carefulness be about that we ought, yet is it evil, because it is more employed thereabout then it ought. A third carefulness there is, which is worldly, and ariseth of distrust in God, which is when men are too too much careful of the things of this life, and of the event of the things they have to deal withal, as that the thought thereof troubleth them day and night, causeth their sleep to departed from their eyes, and even eateth them up alive. This is the carefulness which the Apostle here forbiddeth, not the first, nor the second, but so much as it is linked in with this last about the event of things. So that as I said before, we may not in any wise so trouble ourselves with turmoiling thoughts and cares for the things of this life, or the event of any thing we have to deal withal, as if we durst not depend upon God, or the faithfulness of any man, unless our own cares also be continually employed about them. This also our blessed Saviour forbiddeth, Mat. 6.25. where he saith, Be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your body what ye shall put on. 1. Pet. 5.7. And the Apostle Peter likewise, where he saith, Cast all your care on him. Psal. 55.22. And the Prophet also, where he saith, Cast thy burden, or thy care upon the Lord, and he shall nourish thee. As if the Prophet and the Apostle should have said: Be ye nothing careful, but if there be any thing that troubles you, any thing which may cause you to care, cast it off yourself, and cast it upon the Lord. Which carefulness if it were only thus forbidden by the holy Ghost, it should be sufficient either for the not entertaining, or for the dislodging of such a guest being entertained. But besides that it is forbidden, there are many other reasons also why this overmuch carefulness should utterly be abandoned from among the sons of God. For first, whence ariseth this evil among the sons of men of overmuch carking and caring for the things of this life? Is it not from our ignorance or distrust of God's providence and care over us? Yes surely, either we know not that he can and will, or else we doubt whether he can and will provide for us and ours when age, or poverty, or sickness, or famine, or imprisonment, or banishment, or the like shall befall us. And therefore we scratch and scrape together all that ever we can, lest when either some of those things shall surprise us, or the charge of family and children shall grow upon us, we should perish in the needful time of trouble. And hereupon it is that our blessed Saviour sets us unto the fowls of the heaven, that by them we may be taught in the providence and care of God over us. Behold (saith he) the fowls of the heaven; Mat. 6.26. for they sow not, neither reap, nor carry into the barns, yet your heavenly Father feedeth them. Are not ye much better than they? As if he should have said: God's providence and care watcheth over the fowls of the heaven to feed them, which yet are far meaner and base creatures than yourselves; how should ye then seeing this, either not know, or doubt of God's providence & care over you? They sow not, nor reap, nor carry into the barns, and yet God feedeth them; how should ye then seeing this, when ye have ploughed and sown, commit the rest unto the Lord, and without farther carking or caring, to trust surely that he will feed you? Thus we see how our blessed Saviour to beat down our immoderate carefulness, instructeth us in God's providence over us, and thereby showeth plainly that the root whence this unmeasurable carefulness springeth, is ignorance or distrust in God's providence over us. Secondly, to what use or profit is our overmuch carking and caring for the things of this life? Is it not in vain, and to no use at all? The Prophet tells us so, where he saith, Psal. 127.2. It is in vain for you to rise up early, and to lie down late, and to eat the bread of carefulness: as if he should have said, Early rising to work and labour, going late to bed from work, all the care that we can take is in vain and to no purpose, except the Lord give a blessing unto it. To which purpose also is that of our blessed Saviour, where he saith, Which of you by taking care, Mat. 6.27. is able to add one cubit unto his stature? as if he should have said, As it is in vain for him that is of a low stature to trouble his thoughts about the adding of any thing unto his stature, because when he hath taken as much care that way as he can, yet he cannot add one cubit, or one hand breadth, or one inch unto his stature; so is it in vain for any man to vex himself & trouble his thoughts about the gathering of riches, or the event of his labours, because when he hath taken as much care as he can, yet not by his care are his riches increased, but by the Lord his blessing, who maketh poor and maketh rich; 1. Sam. 2.7. nor by his care doth his corn grow, his ships return from far countries, or his labours prosper in any thing, but by the Lord only, who giveth increase, and a blessing unto every thing at his pleasure. And albeit it may be, that some covetous misers and wretches of the world, may by fraud and guile, or how else soever scrape and scratch more riches together then they should, yet riches so gotten, are rather the beginning of poverty then of riches. For, Eccles. 5.12. as the Preacher saith, Riches so gotten are reserved and heaped up to the owners thereof for their evil. For either they are as a fretting canker unto the rest, to bring the owners thereof unto poverty, or else they are gathered for him that will scatter them. So that to be overmuch careful, is altogether in vain and unprofitable. And thirdly, as it is vain and unprofitable, so is it also pernicious and hurtful. For whiles our thoughts are running up and down upon this or that matter, whiles we are troubled with cares here or there, while the things of this life, and the event of things we deal withal runs in our heads, and tosseth us to and fro as billows in the sea, we are not only dispossessed of every good thought, & every good care, but if any good thought or care be suggested unto us, it is quite choked by these worldly cares of this life. This is clearly proved by that in the parable of the seed, where it is said, Mar. 4.18.19. that they that receive the seed among the thorns, are such as hear the word, but the cares of this world, and the deceitfulness of riches, and the lusts of other things enter in and choke the word and it is unfruitful: the cares of this world choke the word. Great reason than ye see, why we should abandon this overmuch carefulness, because it is forbidden by the holy Ghost, because it springeth from the ignorance or distrust of God's providence, because it is in vain and unprofitable, and because it is pernicious and hurtful. Add also hereunto, that the day hath enough with his own grief, Matth. 6.34. as our Saviour telleth us: as if he should have said, The care that every day brings with it, is enough to trouble ourselves withal, though we do not increase our present grief by the carefulness of this, how we may live in time to come. This than may teach us to moderate our cares, that they be not excessive and unmeasurable. The prohibition of such carefulness is straight, the cause of it is evil, the use of it is none, the hurt of it is great. Let us not therefore suffer ourselves to be turmoiled with such cares. Let such cares be left unto the covetous worldling which hath made the wedge of gold his god, which still crieth, Give, give, and never saith he hath enough, but the more he hath, the more he craveth. Let him (for so he will) torment himself with such cares, let his thoughts be troubled o● his bed about joining house to house, and laying ground to ground, about his ships at sea, his merchandise at home, his sheep and oxen in the field; let his sleep departed from his eyes about his sales and bargains, his gains and losses, his debts and improvements; let him be distracted with cares as with wild horses, about the event of his business, the success of his labours, the maintenance of wife and family: Let all his days be sorrows, and his travel grief, and let his heart take no rest in the night. For this is just the case of him that immoderately scrapes and scratches, carks and cares, perhaps for an unthrift, perhaps for a stranger, perhaps for an enemy. He eats up, and wastes and consumes himself with care, and oftentimes enjoys no pleasure of that he hath. But let such care be far from us, and if such cares have surprised any of us, let us shake them off, and following the counsel of our Apostle, let us be careful for nothing. What then! should we be idle, and careless, and let the world run as it listeth? should we do nothing, care for nothing, but leave all things, as they say, to Fortune, and let every thing be as it be may, and fall out as it can? Not so. We are not to be idle: no such thing spoken of in our Apostle; but we are to labour and work every man in his calling. We are to care; for not every care is forbidden here in our Apostle; but we are not to be overmuch careful for any thing, so as the worldling careth, and killeth himself with care. We are not when we have done what we can and aught, to cast all care away, and to leave all things, as they say, to the hazard, to fall out as they can; but the event and success to leave unto God, always depending upon him, and flying unto him by prayer, and supplication, and giving of tha●kes in all things, in prosperity and adversity, praying for good things, praying against evil things, giving of thanks for blessings received, and casting all our care upon God who careth for us: for to this purpose I take this which followeth in our Apostle to be spoken, when he saith, but in all, etc. Whence I observe, that carefulness for the things of this life is so to be abandoned, that yet we cast our care upon the Lord, doing that we ought, but always depending upon him for the event and success, and flying unto him in all things by prayer, and supplication, and giving of thanks. Man goeth forth to his work, Psal. 104.23. job. 5.7. and to his labour until the evening, as the Psalmist speaketh, and therein he doth well: for man is borne unto labour and travel as the sparks fly upward, ever since it was said unto Adam; Genesis 3.19. In the sweat of thy face shalt thou eat thy bread. So that the Apostle maketh it a rule, that He that will not work, 2. Thess. 3.10 shall not eat. But our care for a blessing upon our labours, for the success and event of our labours, that must be committed unto the Lord, that must be laid on him. So the Prophet willeth, Psal. 37.5. where he saith. Commit thy ways unto the Lord, and trust in him, and he shall bring it to pass. And again, 55.22. Cast thy burden upon the Lord, and he shall nourish thee, he will not suffer the righteous to fall for ever. If there be any thing that troubleth thee, or that thou wantest, commit all the care thereof unto the Lord, and stay thyself upon his providence, and undoubtedly thou shalt not want. So our blessed Saviour, Matth. 6.30. If God so cloth the grass of the field which is to day, and to morrow is cast into the oven, shall he not do much more unto you, O ye of little faith? What must be the conclusion but this, Cast therefore your care upon him? And so the Apostle Peter wills us, Cast all your care on God, for he careth for you. 1. Pet. 5.7. This than must be our care, to do that we ought, and then to commit the blessing of all unto the Lord. We may not carelessly fling off all care of our matters, but we must carefully commend them unto God, and depend upon him for his blessing upon them, and success unto them. In all things we must have this care, by humble and hearty prayer to fly unto the Lord, to pray unto him for the obtaining of such good things as we want, to pray unto him for deliverance from evils, either now presently upon us, or which we fear may fall upon us, and to give him thanks for such blessings as in the riches of his mercies he hath vouchsafed unto us. This care God requireth of us, and this care the godly have always had, as might largely have been proved, if time had given leave; and this is the Christian and godly care which now I commend unto you, faithfully to do the duties of your calling, committing your ways unto the Lord, depending upon his providence always, and in all things flying unto him by humble and hearty prayer, with giving of thanks. Let this then first teach us, not to be idle, or careless in matters: for this is not the thing forbidden, to labour, or to do the works of our calling, but to be too too careful about that we do, or have to do: and though we may not be too too careful about that we do, or have to do, yet may we not be careless, or say as the manner of some is, let the world wag as it list, care shall neither kill me, nor touch me. This carelessness beseemeth not the children of God, but is a note of reckless persons, such as not only cast all care away, but also all honesty, godliness, and goodness. As therefore too much carefulness, so let this carelessness be far from every one of us. Secondly, let this teach us so to labour and do all that we have to do, as that still we depend upon the Lord his providence and care over us, and in all things fly unto him by prayer, and supplication, with giving of thanks. It is he that must bless our labours, and give a good end unto our business. We only can do that we ought to do, and then commend both it and ourselves unto the Lord, in humble and hearty prayer. Which if it were so well thought of as it should be, many of politic complots and devices might very well be spared: for we plot, and devise, and cast, and wind up and down about this matter and that matter, as if we by our main wit would bring that to pass, which the Lord otherwise either could not, or would not. Well, the best plot that I can tell you of is this, faithfully do ye that which ye ought to do, pray unto the Lord for his blessing upon it, and so commit it unto him, that he may do in it what he will, and what seemeth best unto him. This I am sure is the best plot, because the most Christian. Let this therefore be our Christian policy: let us fear the Lord, and walk in his ways; let us do the duties of our calling, whatsoever we have to do, let us labour therein as we ought, and let us pray unto the Lord for his blessing upon it, let us commit it unto him, and then let him do as he will. LECTURE LXXXIII. PHILIP. 4. Verse 7. And the peace of God which passeth all understanding, shall preserve your hearts and minds in Christ jesus. THese words, as we have already heard, divide themselves into three branches: first, a dehortation, in these words, Be nothing, etc. secondly, an exhortation, in these, But in all things, etc. thirdly, a consequent or effect which will follow upon both, in these, And the peace of God, etc. Another thing there is which I would observe from the words of the exhortation of our Apostle in this place. The chief scope and drift of his exhortation we have already heard, which is, that the Philippians would cast their care on God, and in all things run unto him by prayer, pouring out such prayers unto him as may be accepted with him, for his blessing upon what they do and desire, & for deliverance from such evils as presently they suffer, or fear to follow. Where note that the Apostle would have their requests to be showed unto God by prayer and supplication, so that withal there should be joined giving of thanks. Whence I observe, that as prayer and supplication, so giving of thanks also is a necessary service of God, a necessary duty of a Christian. For, as there are many causes of our often approaching unto the throne of grace by prayer and supplication for blessings in good things, and deliverance from evil, so are there many causes of pouring out our souls before God in humble praise and hearty thanksgiving for blessings in good things, and deliverance from evil. Neither is there any whose wants or miseries urge them unto prayer and supplication, which have not also such proofs of God's mercies and loving kindness towards them, as may and aught to provoke them unto thanksgiving. Many are the blessings and graces for the body, for the soul, for this life present, for that that is to come, which enforce our prayers unto God that we may obtain them. Many are the evils touching the body, touching the soul, touching this life present, touching that that is to come, which enforce our supplications unto God that we may be delivered from them. And are there not as many blessings and graces corporal and spiritual, temporal and eternal, which the Lord hath already vouchsafed unto us? as many evils corporal and spiritual, temporal and eternal, from which the Lord hath delivered us, which should enforce our praise and thanksgiving unto God? Yes verily, but that rather we look unto the things which we would have, then unto the things which already we have received, we might as well see the one as the other. And hereupon it is, that as well praise and thanksgiving are commanded by the holy Ghost in the Scripture, as prayer and supplication, and that the godly in all ages have poured out their souls before God as well in praise and thanksgiving, as in prayer and supplication. I exhort (saith the Apostle unto Timothy) that first of all supplications, prayers, intercessions, 1. Tim. 2.1. 1. Thess. 5.16 17. and giving of thanks be made for all men. And to the Thessalonians, Pray (saith the Apostle) continually, and in all things give thanks. And look into the practice of the godly in all ages. jacob praying unto the Lord to be delivered from the hand of his brother Esau, Genesis 32.10 11 first praised him for the riches of his mercies towards him. The Songs and Psalms of thanksgivings which Moses and the Israelites, Deborah and Barak, Hannah and Marie, David and jehosaphat made unto the Lord, are not unknown unto them that have knowledge in the book of God. Paul likewise witnesseth of himself almost unto all the Churches he wrote unto, that still in his prayers he gave thanks to God for them. And of him and Silas it is said, Acts 16.24.25. that when they were cast into prison, and their feet made fast in the stocks, they prayed and sung a psalm unto God. Nay, how often do we read that Christ's own mouth was filled with the praises of God, giving thanks in his miracles of feeding certain thousands with some few loaves and fishes, giving thanks when he instituted the holy Supper, giving thanks because his Father had heard him, giving thanks for opening those things unto Babes, which were hid from the wise, and men of understanding? Generally this note hath so well tuned at all times in the mouths of all God's children, that they have ever been ready to give thanks unto him in all things, even as ready to offer unto the Lord the sacrifice of praise and thanksgiving for benefits and blessings received, as to pour out their prayers unto him for such graces of his Spirit as they stood in need of. But is it so with us? Have our mouths been filled with the praises of the Lord, and with thanksgiving unto our God? When our wants have enforced us to prayers, have we remembered to praise the Lord for such mercies as we had received? Or hath not the Song of praise and thanksgiving been either as a strange and dainty Song unto us which we could not tune, or as an harsh and unpleasant Song wherein we have had no delight? Have we not been as those ten Lepers, Luke 17.18. which being cleansed, never returned to give God praise? When famine, or sickness, or the sword are upon us and our Land, it may be that we will call an assembly and fall down and kneel before the Lord our maker, and cry, and say, Spare thy people, O Lord, and deliver us from this sickness, or famine, or sword: it may be, I say, we will do so, though to too seldom we do so: But when the Lord in mercy hath removed any of these his plagues from us, what sacrifice of praise and thanksgiving do we offer up unto him? Let the year 1588. witness against us, at which time the invincible Army as they called it, rose up to make war against us. When that mighty and cruel enemy was upon our coasts, and in the sight of our Land displayed his banners against us, thinking to devour us at once, and to swallow us up quick, than we called an holy assembly, and humbled ourselves before the Lord, and prayed vino him for deliverance out of the hands of our cruel enemies. But when he had wrought a mighty deliverance for us, even such a one as the world wondered at, and for which we might very well take up that of the Prophet, and say, Psal. 124.2. If the Lord himself had not been on our ●ide, when those enemies rose up against us, they had swallowed us up quick, when their wrath was kindled against us; 3.4. the waters had drowned us, and the stream had gone over our soul, yea the deep waters of the proud had gone over our soul: when, I say, the Lord had wrought such a mighty deliverance for us, how many of us like unto good▪ jehosaphat and his people assembled ourselves, either the fourth day after, or at all after in the valley of Berachah or blessing, to give thanks unto the Lord? in how many places did we meet together, to praise the Lord in the midst of the great Congregation? whatsoeoer were done in other places, no such matter here. We indeed of this place whence others should have all good example, are so much afraid to seem forward in good things, that we are hardly or never drawn unto it in time of common danger to fast and pray, or after deliverance from such danger to praise and give thanks. Our prayers for Prince, for people, for peace, for prosperity, for rain, for fair weather, in time of famine, in time of war, in time of common sickness, and the like which we use, are good, and very good. And were it not well that our requests were showed unto God in prayer and supplication with giving of thanks? If every man shall look into himself, we shall all of us find a great defect in ourselves this way. For if the hand of the Lord be any way upon us, than we call upon him, and pray unto him; as for example, if we be sick, than we pour out our requests unto God for health, and for deliverance from that pain wherein we lie. But how many of us do then remember to praise the Lord, either for that health which before the Lord gave unto us, or for other good graces and blessings of the soul and of the body, wherewith even then we do abound? Nay surely the pain of our sickness takes such hold on us, that only we remember it, and pray to be delivered from it, forgetting the praises of the Lord for other his mercies unto us. And afterward, when we are restored unto health, how many of us do sing a new Song unto the Lord for it? We commend our Physician, or such a potion that we took, or such a medicine that was applied, or such a diet that we kept; but not many of us sing the praises of the Lord, by whose only blessing upon those means we have recovered our health. I do instance only in this one example. But the like is to be said of other crosses. If we be in poverty, in imprisonment, in banishment; yea if our head, or tooth, or toe do ache, and the like, we pour out our complaints before God, and make our prayers unto him. But how seldom are our requests showed unto him with giving of thanks? I dispute not the point, whether together with our prayers and supplications should always be joined praise and thanksgiving. Sure it is, that there is none of us all, in any such need or necessity, in any such misery or affliction, but we have many blessings of the Lord, for which we ought to be thankful. So that as we have need to pray unto the Lord, so we have cause also to give thanks unto the Lord even then when we pray. But this is it which I urge, that as we are to pray unto the Lord for such things as we need, so we are to give thanks unto the Lord for such blessings as we have received. For this is true, that whatsoever it be that we ask, we are not worthy new blessings and graces, unless we be thankful for the old. And this is as true, that so our payers are accepted with God, as we are thankful unto God. Our unthankfulness shuts out our prayers that they enter not into the ears of the Lord God of hosts. And amongst other our sins, in my judgement, our unthankfulness is one great cause why the hand of the Lord now a long time hath been, and yet is so heavy upon us. Of late, even by the space of a twelve month, he hath given us great hope of removing one of his plagues of dearth and famine from us by such seasonable seasons as he hath granted unto us. But have we sung songs of thanksgiving for this mercy of the Lord towards us? No surely: and therefore now again he hath filled the clouds with rain, and threateneth us with unseasonable weather. Let us therefore now at length return from our unthankfulness, and sing new songs of praises unto the Lord. Whensoever we have need, let us pray unto the Lord, but withal let us remember the loving mercies of the Lord towards us, and let us give him thanks for them. Otherwise our requests will sooner turn into murmuring complaints, then unto acceptable prayers. As therefore the Apostle exhorteth the Colossians, so do I you, Whatsoever ye do in word or deed, Coloss 3.17. do all in the name of the Lord jesus, etc. and as our Apostle here saith, Let your requests, etc. And the peace of God, etc. This is the consequent or effect which will follow upon it, if we harken unto the exhortation. If we shall be too too careful for nothing, but in all things fly unto God by prayer, giving him thanks for blessings received, and pouring out our prayers and supplications unto him for such things as are necessary: what then? then this will follow, the peace of God which passeth all understanding, shall preserve your hearts and minds in Christ jesus, that ye fall not away from Christ jesus by any inordinate affections, or wicked cogitations, through impatience or despair, but that ye have a quiet mind and conscience in all things whatsoever do befall unto you. Now for the more particular explication of these things, we must understand, that where the Apostle saith, the peace of God, he meaneth not that peace which is in God, and which is himself, but that peace which he communicateth unto us. Which yet is two fold: one, which signifieth our reconciliation with God through Christ, whereof the Angels spoke in their song, when they sung, Luc. 2.14. Glory be to God on high, and in earth peace; and whereof the Apostle speaketh when he saith, that Christ came, Eph. 2.17. and preached peace to them which were a far off, and to them which were near. In both which places, by peace is meant our reconciliation with God through Christ, and of this peace of God, the Apostle here speaketh not. Another peace there is which God communicateth unto us, which is the peace and quietness of our mind and conscience through our reconciliation with God by jesus Christ, whereof the Apostle speaketh when he saith, that being justified by faith, Rom. 5.1. we have peace towards God, through jesus Christ. Where by peace is meant that quietness of mind and conscience which we have through our justification by faith in Christ jesus. And of this our Apostle here speaketh, and saith of it, that it passeth all understanding, that is, that this inward peace of our mind and conscience, wrought in us by the power of the Spirit through our reconciliation with God, and justification by faith in the blood of Christ jesus, is such a thing as all man's understanding cannot reach unto or comprehend. This peace of God then, which thus far passeth all reach of man's understanding, the Apostle tells the Philippians if they harken to his exhortation, shall keep their hearts and minds, that is, their whole souls, both the understanding and the sensitive part, in Christ jesus, so that neither through inordinate affections which are seated in the heart, nor through wicked cogitations in the mind, they should fall away from the faith of Christ jesus in their heart, or from the knowledge of Christ jesus in their mind. The sum of all is this, that if they will hearken unto his exhortation, to be nothing careful, but in all things to show their requests unto God in prayer and supplication, with giving of thanks, than they shall have such a peace and quietness of mind and conscience, as far passeth all reach of man's understanding, which shall keep their hearts and minds, even their whole souls in Christ jesus, so that they shall not fall from him, either through inordinate affections, or wicked cogitations. I cannot stand upon the several observations which were hence to be made; I will only point at some of them, as time will give leave. First then hence I observe, what the fruit or consequent is which followeth the laying aside of overmuch carefulness, and the reposing of ourselves in God by prayer in all our matters. The consequent or fruit which followeth upon it, is, the peace of God, the peace which God giveth unto our minds and consciences to keep as with a garrison our hearts and minds in Christ jesus. For whilst we are choked with the cares of this life, and thoughts do boil within our breasts as in a furnace of lead, whilst it is so that we cannot persuade ourselves to depend upon God for the event and success of our matters, unless our own cares also be continually employed about them, what peace or quietness can we have in our minds and consciences? The peace of our minds and consciences indeed consisteth in our reconciliation with God through Christ, in our justification by faith in the blood of Christ, as the Apostle witnesseth in the place before alleged, where he saith, that being justified by faith, we have peace towards God, Rom. 5.1. through our Lord jesus Christ. But what reconciliation with God, where the love of the world so swayeth, that his thoughts are altogether set upon it, his cares are wholly employed about it? jam. 4.4. Know ye not (saith james) that the amity of the world is the enmity of God? Whosoever therefore maketh himself a friend of the world, maketh himself the enemy of God. As good communion betwixt light and darkness, as good concord betwixt Christ and Belial, as good agreement betwixt the temple of God and idols, as betwixt the love of God and the love of the world. And therefore john saith, If any man love the world, 1. joh. 2.15. the love of the Father is not in him. So that where there is this excessive love of the world, as to carry all our cares and thoughts after it, it is a sign that there is no reconciliation with God, and therefore no peace of conscience. But if we shall lay aside all worldly and distrustful carefulness, and cast our care upon the Lord; if we shall walk as we ought, and commit our ways unto the Lord; if we shall pray unto the Lord for his blessing upon that we do, and depend on him for the event and success, hence will follow this peace of God, this peace of conscience which God giveth, which our Apostle here speaketh of. For albeit these things be not precisely the cause of our peace of conscience, but our reconciliation with God, yet we see the promise of the holy Ghost, that this peace shall follow these things, to keep our hearts and minds in Christ jesus. Which fruit to have followed that practice in the godly at all times, might easily be proved, if time would give leave. But for this time let us make this use hereof, to abandon overmuch carefulness for any thing, in all things to fly unto God by prayer, to commit all our ways unto him, and to depend upon him for all things we have to do or deal withal For what is more to be desired of man in this world, than the peace of God which passeth all understanding? then to have our hearts and minds kept in Christ jesus? S●eing then this is the fruit which the Lord maketh to follow thereupon, let us hearken to the exhortation of our Apostle, let us be nothing careful, but in all things, etc. and then the peace of God, etc. Secondly, in that this peace is called the peace of God, hence I observe the author of our peace of conscience, which is God through Christ. Whereunto the Apostles give witness in every of their Epistles almost, when they pray for grace and peace unto the Churches to which they writ, from God the Father, and from the Lord jesus Christ, that is, from God who gives it in, through, and for the Lord jesus Christ. And hereupon it is that God is often called the God of peace, because he is the author of our peace; and that Christ is called our peace, because through him we have peace. And why is God said to be the author of our peace through Christ? Even because by Christ he hath reconciled us unto himself; as the Apostle witnesseth where he saith, 2. Cor. 5.18. that God hath reconciled us unto himself by jesus Christ. For God (saith he) was in Christ, and reconciled the world unto himself, not imputing their sins unto them. This is it that makes our peace of conscience, even our reconciliation with God; we know that God's wrath is appeased towards us, that the partition wall which was between God and us is broken down, that God hath received us into grace and favour through jesus Christ his Son, and therefore all is at peace within, our soul and conscience is quiet and free from all fear and care. There is a peace of the world, when we are quiet and free from troubles, wars, and the like: but what is this peace unto that other? Though we want this outward peace, and have that inward peace, we have the greatest peace and quietness that may be: but if there want this inward peace, what outward peace soever there be, what peace is there? Surely where the want of this peace of conscience is, there is already a torment of hell. If then they of Tyrus and Sydon made so great account of that outward peace, Act. 12.20.24.2.3. that by all means they desired it of Herod: and if the jews having obtained great outward quietness through Felix, acknowledged it wholly, and in all places, with all thanks; what prayers ought we to make unto our God for this inward peace of conscience; and feeling it in our own souls and consciences, how thankfully ought we to acknowledge it unto our God? Surely for this grace and peace, we ought to offer up the calves of our lips in a sacrifice of praise and thanksgiving, yea to give up our whole bodies a living sacrifice, holy and acceptable unto God, which is our reasonable serving of God. Seeing then that we have this peace of all pieces through our Lord jesus Christ, let us acknowledge it wholly, and in all places, with all thanks. Thirdly, hence I observe the excellency of this inward peace of conscience which God giveth unto his children, it passeth all reach of man's understanding. For in man's reason and understanding, who more wretched than the children of God? With whom is God more displeased then with his own children? They are hated, reviled, persecuted, afflicted: they are scorned, imprisoned, banished, and made the world's wonder. So that as it was prophesied of Christ, that he should be judged as plagued, and smitten of God, and humbled; so the world judgeth of faithful Christians, that they are plagued and punished of God for their sins and their iniquities. And they think they have good reason so to judge. And if it be answered, that though their outward man be disquieted yet in that they have peace of conscience, they have quietness enough: they cannot skill of this, what this inward peace should be which should give them such quietness. That a man when he is reviled should bless, when he is persecuted should suffer it, when he is evil spoken of should pray, when he hath nothing, should be as if he possessed all things, when he may seem to have cause of despair, should abound in hope, when he is in tribulation should rejoice in tribulation, and all through the inward peace of their conscience by their reconciliation with God, this is a thing which seems as absurd to them as any thing can be, this knowledge is too wonderful and excellent for them, they cannot attain it: it is without the compass of their understanding, they cannot tell what to make of it. And therefore saith our Saviour unto his disciples, joh. 14.27. Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you. Nay, the world knoweth not that peace which God giveth unto us, but calleth that peace which indeed is no peace, crying, Peace, peace, when their destruction hasteth upon them. Let this then teach Gods good children to joy and rejoice in that peace of conscience which God hath given them through Christ. It is a grace of God which the wicked of the world feel not, nor know what it meaneth, and which the world neither can give, nor take away from us. If we have this we have all, howsoever we seem to want all: and if we want this, we want all, howsoever we seem to have all. If we have this peace within us, we have God with us, and therefore howsoever the devil rage, and all the world say all manner of evil sayings, and practise all manner of wickedness against us, yet herein we may rejoice, and herein let us rejoice. Lastly, hence I observe a testimony and a plain proof for the perseverance of God's children in the faith and knowledge of Christ jesus. For the peace of God shall keep their hearts and minds in Christ jesus, as saith the Apostle. If we ourselves were left unto ourselves to keep ourselves in Christ jesus, quickly might we fall from Christ, and departed away from our living God. But not we ourselves, but the peace of God and the God of peace shall keep us in Christ I●s●s. How then shall he fall, that is thus kept from falling? Again, if it were only said, that we are kept in Christ jesus, the question might haply be the greater; albeit it be in truth out of question, that he whom the Lord keepeth shall never fall: but it is said, that the peace of God shall keep us as garrison soldiers keep their City from the invasion of any enemy. So that the peace of God and the God of peace shall be unto us as a garrison of soldiers to keep us in Christ jesus, that we fall not away from him. And being thus kept, how shall we fall? Again, what is it that not we ourselves but the peace of God shall keep, and that thus strongly? Is it our body, or our goods? No, these are not the things wherein our salvation consisteth. For though these perish, yet our salvation may be sure with our God. But the peace of God shall preserve our hearts whereby we believe unto salvation, and our minds, the subject of the knowledge of Christ jesus, he shall keep them in Christ jesus, that we fall not from him. He shall preserve our hearts free from inordinate affections, that we may trust perfectly on the grace of God: he shall preserve our minds from wicked cogitations, that we may abound in the knowledge of our Lord jesus Christ: he shall preserve even both in Christ jesus, that in neither we fall from him. For if either our hearts only be sound, and our minds corrupt, then is our faith in vain; or if our minds only be sound, and not our hearts, than our knowledge is in vain. But he shall preserve even both in Christ jesus, that neither there be zeal without knowledge, nor knowledge without zeal, but that we abound and continue. Shall then not ourselves, but the peace of God preserve and keep as strongly as may be, not our bodies or goods, but our hearts and minds in Christ jesus, that we fall not away from the faith and knowledge of Christ jesus? And is not here evidence enough for our perseverance in grace, if we be careful for nothing, but in all things, & c? These things should and might have been enlarged. The comfort which hence may arise unto the godly, passeth the tongue, or pen, or understanding of any man. I must leave it unto the meditation of every godly soul. Only with the Apostle now I say unto you, be nothing careful, etc. and then assure yourselves of the consequent, that the peace of God, etc. LECTURE LXXXIV. PHILIP. 4. Verse 8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, etc. BEsides certain particular exhortations unto some particular persons, we have heard in this Chapter divers exhortations unto the Philippians in general. One unto perseverance, that they would so continue in the Lord, as they had been taught in the Lord, vers. 1. Another unto a Christian joy, that they would rejoice in the Lord always, ver. 4. Another unto a patiented moderation in their whole life and behaviour, that their patiented and gentle mind might be known unto all men, ver. 5. And another to the laying aside of all worldly and distrustful carefulness, and reposing of ourselves in all things in God by humble and hearty prayer with giving of thanks, ver. 6. Whereunto the Apostle also joined the consequent or effect which should follow the abandoning of worldly and distrustful carefulness, and the reposing of ourselves in God by prayer; which is, that the peace of God which passeth all understanding, shall preserve our hearts, etc. His first exhortation unto perseverance was, lest they should suffer themselves to be seduced and drawn from the truth which he had taught them, by those false teachers which were crept in amongst them. His second exhortation unto a Christian joy, was, lest they should suffer themselves to be daunted or dismayed when persecution, or affliction, or any other cross should befall them. His third exhortation unto a patiented moderation in their whole life and behaviour, was, that all men seeing their patiented and gentle mind, might thereby the rather be brought to glorify God, and to embrace the truth of the Gospel of Christ jesus. His fourth exhortation to the laying aside of too too worldly carefulness, and the reposing of ourselves in God by prayer with giving of thanks, was, to direct them in a Christian course for all the things of this life, and the event of all things they had to deal withal. His adjoining of the consequent or effect which will follow upon it, was the rather to induce them to take that Christian course whereunto he directed them. Furthermore, whatsoever things be.) After such diverse exhortations of the Apostle unto the Philippians, as we have heard, the Apostle now, for a general conclusion of his exhortations, exhorteth them generally unto whatsoever thing is good in the life of man, that as they had been taught by word and by example, so they would frame their lives to the rule of all holiness and righteousness. Some general heads of things the Apostle pointeth at, as things true, things honest, things just, things pure, things worthy love, things of good report; but, not standing upon any of them, he exhorteth them to think on, and to do whatsoever things are of any of these kinds, and generally, whatsoever besides these is virtuous and commendable, which they had either heard him teach, or seen him do: adding withal this promise thereunto, that so the God of peace should be with them. When he saith, Furthermore, it is as if he had thus said, Not to stand upon farther particulars, which would be too tedious, let me for a general conclusion of my exhortations at this time unto you, only put you in mind of some general heads of Christian duties, which I would have you to think on, and to do; and then beseech you beside to think on, and to do whatsoever besides them hath the commendation of any virtue; and whatsoever is praiseworthy, even whatsoever ye have learned, & received, and heard, and seen in me. First then, he commendeth unto them whatsoever things are true, exhorting them to think on, and to do whatsoever things are true; true in opinion, that they may be free from error; true in word, that they may be free from leasing; true indeed, that they may be free from all hypocrisy and dissimulation; whatsoever things are indeed any way true, he would have them to think on them, and to do them. Secondly, he commendeth unto them whatsoever things are honest, or as the word rather signifieth, whatsoever things do set them out with an holy gravity, exhorting them to think on, and to do whatsoever things have in them a reverent and comely gravity, that what things are grave and comely for their persons, they may say and do; and such things as are light and unbeseeming them in attire, or gesture, or word, or deed, they may fly and annoyed. Thirdly, he commendeth unto them, whatsoever things are just, etc. exhorting them to think on, and to do, whatsoever things are just, that every man may have his right of them, and that which is due unto them, that no man may be defrauded by them, that as they would have others to do unto them so they may do unto others. Fourthly, he commendeth unto them whatsoever things are pure, exhorting them to think on, and to do whatsoever things are pure, that in their lives they may be unspotted, and in their words and deeds undefiled, being cleansed from all filthiness of the flesh, and of the spirit. Fiftly, he commendeth unto them whatsoever things pertain to love, or whatsoever things may make them lovely, exhorting them to think on, and to do, whatsoever things may make them lovely, and win them love and favour with all men, yet so with men, that with God also. Sixtly, he commendeth unto them whatsoever things are of good report, exhorting them to think on, and to do whatsoever things are of good report amongst men, that by such things they may purchase to themselves a good report amongst men, and be free from such speeches and censures as things of evil report might easily bring upon them. Lastly, having thus pointed at these general heads of Christian duty, generally he commendeth unto them, whatsoever thing besides these hath in it commendation of virtue or matter of praise, exhorting them, that if beside these things already spoken of, there be any virtue, that is, any thing which h●th in it commendation of virtue, or, if there be any praise, or any thing praiseworthy with good men, they should think on, even seriously and advisedly these things, letting those things of ceremony to pass which the false teachers urged. Whereunto that he might the rather persuade them; first, he tells them, that these things which now he commendeth unto them, and whereunto now he exhorteth them, are no new things, such as they never knew nor heard of, but such as both they had learned by hearing, and received by instruction, and heard at his mouth, and seen in him, in the practice of his life: and therefore, as before he willed them to think on them, so now he willeth them to do them, that knowing them, and doing them, they might have the full commendation of them. Secondly, he promiseth them, that if thus they shall think on, and do these things whereunto he hath exhorted them, than the God of peace shall be with them, to give unto them the peace of conscience, and a peaceable life amongst men, so far forth as may be for his glory, and their good. This I take to be the meaning of these words. The branches then into which they divide themselves, ye see, are an exhortation, and two reasons or motives to enforce the exhortation. The exhortation is, to think on, and to do, whatsoever things are true, etc. The former motive to induce them hereunto is drawn from the things themselves whereunto he exhorteth them, which were no new things: but such as both they had learned, and received, and heard, and seen in his own example. The latter motive to induce them is a promise, that the God of peace shall be with them, if they will think on, and do these things. Thus much of the meaning of these words, and of the things therein contained. Now let us see what notes we may gather hence for our further use and instruction. First then, to begin with the most general, here I note, that if there be any virtue, any praise, any thing that is good, any thing that is commendable, the Apostle would have the Philippians seriously to think on it with themselves, and diligently to practise it in their lives, whatsoever it be. Whence I observe this note for us and for all Christians, that we all of us ought to have our hearts set, and our frete priest to follow whatsoever is good and commendable amongst the sons of men. And this is plainly proved out of the writings of the Prophets and Apostles. Thus saith the Prophet David, Psal. 34.14. 1. Pet. 3.11. and out of him the Apostle Peter, Eschew evil, and do good, neither of them insisting upon any particular good, but exhorting or commanding to do good, even whatsoever is good and commendable. 1. Thess. 5.15. So our Apostle, Ever follow (saith he) that which is good, both toward yourselves, and toward all men. Where the Apostle would have the Thessalonians so far from recompensing evil for evil unto any man, that he would have them forward and ready to do whatsoever is good unto all men. It is then ye see a duty required of us, to follow whatsoever is good and commendable, Rom. 12.17. or as the Apostle speaketh, to procure things honest in the sight of all men. And if we must needs have motives to draw us on to this duty, because otherwise we are too too dull and slow, behold what the Apostle saith to this purpose, Rom. 2.10. To every man (saith he) that doth good, shall be glory, and honour, and peace. But what should other motive need then this, that whatsoever is good, is only good by participation with God, who alone is good, as our Saviour tells us, Math. 19. 1●. truly, and properly, and of his own nature good? For if it be so, that whatsoever is good, is only good by participation with God, from whom alone cometh every good giving and every perfect gift, james 1.17. then surely unless we will in some sort renounce God, we must embrace and follow whatsoever is good, every thing that is good, having the expressed image of God in it, so far as it is good. Only we must take heed, lest as the Serpent beguiled Eve, through his subtlety, under a show and colour of good, persuading her that that was good, which indeed was evil; so the world or the devil deceive us under a show and colour of good, and persuade us that that is good which is not, that that is praiseworthy which is not. For not that which the world judgeth to be good is always good, but that only which the Lord alloweth for good in his word: neither is that always praiseworthy which the world praiseth, but that only which the Lord praiseth. It is good (saith the world) to save a man's life, though it be by a lie, or by perjury; and if a man frame himself to the fashion of the world, the world praiseth him. But doth the Lord either approve him for good, Rom. 3.8.12.2. when he reproveth them that do evil, that good may come thereof? or praise the other, when he doth by his Apostle tenderly beseech us not to fashion ourselves like unto the world? We must then look unto the thing whether it be good and commendable, and such as the Lord approveth for good and commendable. And if it be, than whatsoever it be, we ought in our hearts to embrace it, in our lives to practise it, and with eager liking to follow after it. Neither let any man thus say with himself, There are some good and commendable things which I could like very well to think on and to do, but that they are in such request and liking with the Papists, or with some that otherwise are profane and wicked men. For whatsoever is good, in whomsoever it be, we are to love it, and to like it. If wicked Balaam that loved the wages of unrighteousness, make his prayer, and say, Let me die the death of the righteous, Num. 23.10. and let my last end be like his: shall I refuse to use this prayer, because he used it? Nay, if Simon Magus when he hath sinned, Acts 8.24. request the Apostles to pray unto the Lord for him, I will take this lesson from him, to request the prayers of the faithful for me, when I have sinned against my God. We may not communicate with any either in any superstition, or in any unfruitful works of darkness. But whatsoever is good, if it be indeed truly good, we are to think on it, and to do it; we are to love it and to like it, and to make it a precedent for us to follow in whomsoever it be. Let this then first teach us to abstain from all appearance of evil. For thus we are to reason with ourselves; Are we to think on, and to do whatsoever is good and commendable? Then whatsoever is evil and blameworthy, we are not to think on, nor to do. That which is good, is only to busy all our thoughts, and to take up all our actions: but whatsoever is evil, is not once to enter into our thoughts, much less may it be the work of our hands. The Prophet speaketh of a generation of men that imagine mischief upon their beds, and set themselves in no good way, Psal. 36.4. neither abhor any thing that is evil. It were well there were no such at this day, whose inward thoughts are very wickedness, whose works are only evil, whose ways tend wholly unto death. But generally this is true, that men very well minded, yet smell of some cask or other: either they are covetous, or proud, or ambitious, or unmerciful, or contentious, or partially affected, or the like. We do not think on, and do whatsoever is good, we do not wash our hands of whatsoever is evil, but one bad thing or other there is which so haunts every one of us, that we always carry it in our bosom with us. Well, we see whereon our thoughts should be set, and whereabout we should be occupied: whatsoever is good, whatsoever is commendable, we should think on that, and do that; and he that instructeth us in this duty, withal doth imply, that whatsoever is evil, should not once enter our thoughts, much less should be the trade of our way. Let us therefore follow that which is good, and abstain from all appearance of evil; let us as many as fear the Lord depart from iniquity, and let our soul's delight in whatsoever is good and commendable. Secondly, let this teach us, wisely to consider our ways, what is indeed and truly good and commendable. For not whatsoever thing seemeth unto us, or is thought by others to be good and commendable are we exhorted here to think on, and to do, but to think on, and to do whatsoever is indeed and truly good & commendable. It is thought in some countries, nay I may say it is thought among us (for unto a high degree of excess are we grown that way,) that to bowze & carouse, to quaff cup after cup, and to bear his drink well, is a very commendable thing. Here than we are to look whether it be indeed commendable. For if it be, than we are to do it by our Apostles rule in this place. But what saith the Spirit? Luke 21.34 Take heed (saith our Saviour) to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness. The Apostle goeth further, 1. Cor. 5.11. and saith, If any that is called a brother, be a drunkard, with such one eat not. The Prophet goeth yet further, and denounceth a woe against drunkards, saying, Esay 5.11. Woe to them that rise up early to follow drunkenness. And the Apostle openeth the woe thus, that they shall not inherit the kingdom of God. 1. Cor. 6 10. O but thou canst bear thy drink well, and there is thy commendation. Well, yet see thy woe, Woe (saith the Prophet) to them that are mighty to drink wine, Esay 5.22. and to them that are strong to power in strong drink: If thou exceed in drinking, thy sin is drunkenness, how well soever thou bear thy drink, and a woe is unto thee. I instance only in this sin, because this sin hath so much dared to brave itself amongst us. But as in this, so in many other things it may be found, that howsoever they be thought commendable, yet indeed they are not. Let us therefore look unto the thing that seemeth unto us, or is thought by others to be good and commendable; and if it be indeed such, so that it have allowance from the Lord in his word to be such, then let us think on it, and do it. But in any case let not the judgement of the world so sway with us, as that upon the world's word we think on, and do whatsoever seemeth good and commendable unto it. Thirdly, let this teach us to suppress that conceit of not following something which is good, because it is in such request with them which otherwise are not good. For whatsoever is good, if it be indeed good, in whomsoever it be, we are to love it, and to like it, to think on it, and to do it. What needs it to will any of us to take up a piece of gold, though it be out of a dunghill? Howsoeeur therefore the man be superstitious, lose of life, profane and wicked, yet if there be any good thing in him, let us not disdain it, or refuse it because of him, but let us observe it, and think on it, and do it. If there be any virtue, any praise, any thing that is good, any thing that is commendable indeed, wheresoever it is, let not that cause us to baulk it, but let us think on it, and do it. And let this suffice for the general, of thinking on, and doing whatsoever is good and commendable. Now come we to the general heads of such good and commendable things as the Apostle commendeth unto the Philippians. Secondly, than here I note that the Apostle would have the Philippians seriously to think on, with themselves, and diligently to practise in their lives, whatsoever things are true. Whence I observe this note, for us, and for all men, that whatsoever things are true, we are to think on them, and to do them. Is it a truth in religion? We are to embrace it, and profess it; as we see our Apostle was not disobedient to the heavenly vision which appeared to him in the way, but having the eyes of his understanding opened by the Lord's Spirit, he straightway preached Christ in the synagogues, Acts 9.20. & professed the truth in all integrity and simplicity. Is it a truth in the words of our mouth? We ought every man to speak the truth unto his neighbour, Zach. 8.16. as Zachary willeth saying: Speak every man the truth unto his neighbour; and after him the Apostle saying, Cast off lying, Ephes. 4.25. and speak every man truth unto his neighbour. Is it a truth in our deeds and in the ways of our life? We are to be as nathaniel's, john 1.47. true Israelites in deed in whom is no guile, & not to make show of one thing, and in truth to be another thing. Whatsoever truth it is, it ought to be so precious unto us, as that with the Apostle we should say, 2. Cor. 13.8. We cannot do any thing against the truth, but for the truth; we cannot hold of error against the truth, we cannot lie to falsify the truth, we cannot dissemble to make show of others then the truth is we are. Let this one reason for this time serve to press this point. Christ is truth, as himself saith, john 14.6. I am the way, the truth, and the life; and whatsoever he spoke was truth, and for the truth, for no guile was ever found in his mouth: 1. Pet. 2.22. we are the sons of him who is truth; that is, of God; we are redeemed by him who is truth; that is, by God: we are regenerate and borne again by the Spirit of truth, we are called to the knowledge of the truth, and so we shall dwell with God for ever if we speak the truth from our heart. As than we will have him who is true, and truth itself, to be our God, and ourselves to be his people and heirs of his kingdom, we are to think on, and to do whatsoever things are true. Are we then to think on, and to do whatsoever things are true? First, let this teach us to take heed and beware of errors in religion, whereby the truth of the Gospel of Christ jesus is perverted. Whosoever saith it, if it be a truth, it is to be maintained; but if it be an error from the truth, whosoever saith it, it is to be rejected. If Fathers, Counsels, Church, and all say it, if it be an error, what is that to me? But if it be a truth, be it Arrian, or Lutheran, or Papist, or Protestant that saith it, what is that to me? No authority may give warrant to an error, neither may any man's person or profession prejudice a truth; but whatsoever is true, we are to think on it, and do it; whatsoever is erroneous, we are not to think on it, nor to do it. What shall we say then unto them that wholly build upon the Church, the Church, and ever run on us with open mouths, the doctrine of the Church, the doctrine of the Church; and this Church forsooth is the Church of Rome? What shall we say unto them that having laid down and taught a truth, afterwards perceiving themselves therein to concur with Caluin, did therefore revoke it, and turned the truth into an error? We say unto them as Esay said unto the jews in his time: Esa. 8.19.20. Should not a people inquire at their God? To the law, and to the testimony, if they speak not according to this word, it is because there is no light in them. The thing that we ask, is, what is a truth according to the word, what is an error from the word? not what the Church teacheth, or what Caluin saith. If they can show that the things which their Church teacheth are true, we profess our willingness to embrace whatsoever things are true; and if Caluin say the truth, why should they reject it because he sayeth it? Learn you to discern between truth and error; and look not so much who sayeth it, as whether it be true or erroneous that is said. If the Church, or some special professors of the truth, agree upon a truth, it may very well sway with us. But howsoever men say, a truth in religion is therefore to be received because it is a truth, and an error therefore to be rejected because it is an error. If it be a truth receive it, if an error reject it. Again, are we to think on and to do whatsoever things are true? Let this then teach us to put away lying out of our mouths. Whatsoever things are true, we are to speak them in their due times and places: but whatsoever things are lies and falsehoods, there is no time or place for the speaking of them. For all lying is of the devil, and he is the father thereof. joh. 8.44. And fearful is the judgement that lying draweth on with it: for whosoever (saith john) worketh abomination or lies, Apoc. 21.27.22.15. shall not ent●r into the heavenly jerusalem: and again, Without shall be dogs, and enchanters, and whoremongers, and murderers, and idolaters, and whosoever loveth or maketh lies. And therefore the holy Ghost very often very carefully forbiddeth it, saying, Lie not one to another, Coloss. 3.9. Eph. 4.25. seeing that ye have put off the old man with his works: and again, Cast off lying, etc. And yet see how men love rather to lie then to speak truly; as if they had rather run with the devil, then walk in truth with God. One desperately lieth in despite of the truth, and boasteth himself of his lying. Another lieth, hoping so to conceal his sins as he hath fallen into, and so addeth iniquity to iniquity. Another lieth, but it is forsooth in jest, and he meaneth no harm by his lying. And another lieth, but it is forsooth greatly for the behoof and good of his friend, or else he would not do it. Thus lying, which the Lord so much hateth, every where aboundeth. And though none indeed can, yet some think they may plead pardon for their lying. The desperate liar, it may be hopeth not for, nor reckoneth upon any pardon. He hath made a covenant with death, and with hell he is at agreement. And what pardon he hopeth for, I know not, that to conceal his other faults and sins, also lieth. But if two sins be not to be bound together, because in one we shall not be unpunished, then what hope of impunity when unto other sins is added also lying? Now for lying in jest, no man, I think, will say that it is either a less fault, or more pardonable than an idle word: and yet we see our blessed Saviour tells us, Mat. 12.36. that of every idle word that men shall speak, they shall give account thereof at the day of judgement. And as for lying for the behoof and good of our friend, the Apostle thereby plainly condemneth it, in that we may not do evil, by his rule, that good may come thereof. Rom. 3.8. So that we may not lie at all, for as much as no lie is of the truth. Some kind of lying is less faulty than other, 1. joh. 2.21. but no lie is of the truth, and we are to speak every man truth unto his neighbour. Let us therefore cast off all lying, even all kind of lying. For the lying lips are an abomination to the Lord; Prou. 12.22.19.5. and their judgement sleepeth not. For a false witness shall not be unpunished, and he that speaketh lies shall not escape. Let us speak the truth every man one unto another; for we are members one of another. Let us speak every man the truth from his heart, without mincing it, and speaking it by halves. The truth will bear out itself: speak therefore the truth, and shame the devil. By speaking the truth we are like unto God, but by lying we are like unto the devil. Whatsoever things therefore are true, let us think on them, and do them. Again, are we to think on and to do whatsoever things are true? Let this then thirdly teach us to be that in truth which we would seem unto the world to be, avoiding all hypocrisy and dissimulation. Would we seem unto the world to be religious towards God, just in our dealing with men, chaste in our bodies, harmless in our lives, merciful to the poor, despisers of the world, & c? Let us be such in deed and in truth, not in word and in show only. For the hypocrite, job 13 16. as saith job, shall not come before God. And therefore Peter willeth us to lay aside all maliciousness, and all guile, and dissimulation. 1. Pet. 2.1. But who hearkeneth or regardeth? How many at this day like unto judas, seem to kiss when indeed they do betray? How many at this day like unto Absalon, make a show of inviting their friends unto their table, when indeed their meaning is, if not to kill them, yet to snare and entrap them? How many like unto joab, seem to speak peaceably with their friend, when indeed their purpose is to wound him? How many like unto the jews that came to Nehemiah, N●h. 6.19. speak fair to a man's face, but speak their pleasure of him behind his back, and seek what they can to thwart him, or to disgrace him, or to discredit him? Yea who now more commonly defameth a man, exalteth himself against him, and imagineth mischief for him, than his own companion, his familiar friend, with whom he took sweet counsel together, and walked in the house of God as friends; as it fell out with David? So little truth there is in the ways and works of men, and so deep dissembling in their whole lives. So that we may well take up that of the Prophet, The faithful are failed from among the children of men. Psal. 12.1.2. Men speak deceitfully every one with his neighbour, they flatter with their lips, and dissemble with their double heart. But the hypocrites hope shall perish, his confidence also shall be cut off, job. 8.13. and his trust shall be as the house of a spider. Let us therefore hate all hypocrisy and dissimulation: as we would seem to be, so let us be indeed such as we ought to be; and whatsoever things are true in religion, in word or in deed, let us think on them, and do them. LECTURE LXXXV. PHILIP. 4. Verse 8. Whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, etc. Whatsoever things are honest. Here is the second general head of that Christian duty which the Apostle commendeth unto the Philippians, wherein he exhorteth them to think on, and to do whatsoever things may grace them with a reverent and comely gravity, that their gravity in all things pertaining to them being such as beseemeth their persons, they may so purchase unto themselves reverence amongst men. For so I understand the word used by our Apostle in this place. Whence I observe this lesson for us; that whatsoever things beseem our persons, we are to do them, and that with such a comely gravity as may win reverence unto our persons. This duty the Apostle prescribeth unto Titus, and in him unto all Ministers, where he saith, Above all things show thyself an example of good works, Tit. 2.7. with uncorrupt doctrine, gravity, integrity, &c: where besides other things, ye see, he requireth in Titus, and so in other Ministers of the Gospel, gravity, that is, such an outward grave carriage of themselves, as may win reverence unto their persons. This duty he prescribeth also to elder men in the same Chapter, 2. saying, that they ought to be sober, honest, etc.: honest, that is, grave, even with such a gravity as may join reverence to their persons. And this duty in this place he prescribeth even unto all, that we all labour unto such a gravity as best beseemeth our persons whatsoever we be. Neither let any man here so mistake me, as if I meant, that in any man there should be such an austerity that a man may hardly come to the sight or speech of him. For the servant of God should be meek, and kind, and gentle, and courteous unto all men, even as the Apostle exhorteth, saying, Be ye courteous one unto another. Eph. 4. 3●. But this is it I say, that in all men, according to their places and persons, there ought to be a comely gravity, in some more, in some less, but in all such as beseemeth them, and may join reverence to their persons. This than should teach us to take heed and beware of such lightness as is any way unbeseeming our persons; of lightness in our attire and apparel, of lightness in our gate and gesture, of lightness in our talk and speech, of lightness in our actions and deeds. For gravity in all these things is not more beseeming, than any such lightness is utterly unbeseeming in any man. To see a Minister wear this shag and ruffian like hair, which is too too common among all sorts of men; to see him turn himself into every cut, and every new fashion of apparel that comes up, or to hear him bring into the pulpit rhyming stuff and scurrile jests to move laughter: To see a Magistrate drinking & carousing among boon companions, or dancing about a maypole, or running into such folly as he should restrain in others: To see an ancient matron mincing her tread, or tricking and trimming herself like unto one of the younger sort, or any way wanton carrying herself: to see a young woman full of talk, or much abroad in the streets, or familiar with others then of her own sex: to see a scholar courting young women, or frequenting taverns, inns, or alehouses, or sporting himself any way lasciviously: generally to see a man more garish in his attire and apparel, more nice in his gate and gesture, more vain in his talk and speech, more unreverent in his actions and deeds then is meet for his place and calling; how unbeseeming is it? how disgraceful is it to their persons that offend any of these ways? Ecclus 19.28. A man's garment, saith the son of Sirach, and his excessive laughter, and his going, declare what person he is. Lightness in these things, show that he is light, and consequently his credit amongst men, and that worthily, is also light. And yet how much do all sorts offend this way? Ministers and Magistrates, ancient matrons and young women, scholars, and men generally? Unto every of these, a reverence beseeming them is due; which yet they want, because there wanteth in themselves that gravity which beseemeth their persons, and whereby they should win reverence unto their persons. For here, in my judgement, is one very great cause of that want of reverence which is every where. We complain greatly, and not without just cause, of great want of reverence in the younger sort towards their elders and their betters in their places: but certainly here is one great cause of it, we ourselves every man in his place, walk not in that gravity that beseemeth our persons; we are not of that discreet and seemly carriage which should win reverence unto us in our places: but not considering ourselves one way or other, we bewray that vanity, that lightness, that foolishness, and oftentimes that boyishnesse in ourselves, which causeth want of reverence, and bringeth contempt unto our persons. Well, ye see our Apostle would have us to think on and to do whatsoever things are grave, and decent, and beseeming our persons in our places. Let us hearken unto our Apostle, and let us every man consider himself, and do that which is grave and beseeming us in our places. Let us avoid both in our apparel, and in our gesture, and in our talk, and in our deeds, whatsoever may bewray any kind of lightness in us. So shall we do that which in this point we ought, and so shall we recover that reverence which we have lost. Whatsoever things are just. This is the third general head of that Christian duty which the Apostle commendeth to the Philippians; wherein he exhorteth them to think on and to do whatsoever things are just, that every one may have that which is right, and none may be defrauded of that which is due unto him. For the Apostles speech here of just things, is meant (I take it) of things which may be justly required of us, that such should be performed; not of things which we may justly require of others; for such things we will exact fast enough, though we be not exhorted thereunto. Hence than I observe this lesson for us, That whatsoever things may justly be required of us, we are to think on them and to do them. May the Lord justly require a duty of us, and may the Prince justly require a duty of us? Mat. 22.21. Give unto God those things which are Gods, and give unto Caesar those things which are Caesar's. That obedience which is due unto the Lord, give unto him; and that loyalty which is due unto the Prince, give unto him. May our neighbour require a duty of us? The rule of our blessed Saviour is general, Mat. 7.12. Whatsoever ye would that men should do unto you, even so do ye to them. And a most absolute and rare example thereof we have in job in Chap. 31. from verse 16. to 22. whence it is most plain, that what could be justly required of him by his neighbour, he was not wanting in it. Are we masters? what the servants may justly require of us, that we must think on and do; as it is written, Ye masters, Col. 4.1. do unto your servants that which is just and equal, knowing that ye have also a master in heaven. Are we servants? what our masters may justly require of us, that must we think on and do; as it is written, Servants, 3.22. be obedient unto them that are your masters according to the flesh, in all things, not with eye-service as men-pleasers, but in singleness of heart, fearing God, etc. Are we husbands? what our wives may justly require of us, that must we think on and do; as it is written, Husbands love your wives, 19 and be not bitter unto them. Are we wives? what our husbands may justly require of us, that must we think on and do; as it is written, 18. Wives submit yourselves unto your husbands, as it is comely in the Lord. Are we fathers? Fathers, provoke not your children to anger, 21.20. lest they be discouraged. Are we children? Children obey your parents in all things, for that is well-pleasing unto the Lord. Which also tutors and scholars are to apply unto themselves. Do we own any thing to any man? Own nothing to any man, Rom 13.8. Exod. 22.25. but to love one another. Do we lend any money to any? If thou lend money to my people, saith the Lord, that is, to the poor with thee, thou shalt not be as an usurer to him, ye shall not oppress him with usury Are we Ecclesiastical men, or temporal men, or military men, or scholastical men, or public men, or private men? Look what may be justly required of us by the laws of the Church, or of the Common weal, or of arms, or of scholars, or of those cities and places where we dwell and live, that we are to think on, and to do. Generally, what men soever we be, what things soever may justly be required of us by the law of nature or of nations, by the law of God or of man, we are to think on them and to do them. And that for these reasons: first, because the things are just in themselves; for otherwise they cannot justly be required of us: but being just in themselves, we are to think on them, and to do them. Secondly, because the things which may justly be required of us, do indeed make us debtor unto them that may require them of us. For have we counsel, wisdom, learning, strength, & c? We are debtor unto them that need these things, and require them of us. And hereupon the Apostle said, Rom. 1.14. that he was debtor both to the Grecians and to the Barbarians, both to the wise men and to the unwise: a debtor to bestow on them such spiritual gifts as he had received of the Lord. Thirdly, because the things which are justly required of us, may be for their good that require them. For we are to do good unto all, Gal. 6.10. as the Apostle exhorteth, saying, Do good unto all, but especially unto them that are of the household of faith. Being then that thereby we may do good, whatsoever things may justly be required of us, we are to think on them, and to do them. This than should teach us in any case to beware of defrauding any of any thing that is due unto him. 1. Thess. 4.6. Let no man, saith the Apostle, oppress or defraud his brother in any matter. But do we not defraud the Lord? defraud the Prince? defraud our neighbours and brethren? Yes surely. And wherein do we defraud them? In that we give them not that which is due unto them; in that we do not think on and do whatsoever things they may justly require of us. For who is he that walketh in that obedience which the Lord most justly requireth of him? Our manifold rebellions against our God, and our wilful transgressions against his law, are too too great evidence against us. I cannot speak of many things wherein we sin all against our God. Give me leave to warn you at this time of o●e. Ye know how earnestly the Lord requireth of us the sanctifying of the Sabbath, and how sharply he hath punished the breach of that commandment, even by death, and desolation of kingdoms. Yet how much do we profane it, as throughout the whole year, so especially at this time of the year, by bringing in our may-poles, by having our ales, by that most disorderly trunke-playing, by rifling, by bowling, and divers other kinds of gaming; by our ill customs of riding, going, drinking, dancing, and many the like offensive things on that day? If we must needs have these things, some of which are heathenish, and the rest no way necessary and little better, yet let us spare the Lord his day, let us consecrate that day, and therein ourselves unto him. We have other sins too many, though we do not add this unto them of profaning the Lord his day. Let us remember what the Lord in this justly requireth of us, and let us not defraud him of this due. Again, how many villainous and traitorous wretches are there, which give not unto their Prince that loyalty which she most justly requireth of them? Those most bloody treasons which her most unnatural subjects have practised against her, besides many others plotted by those faithless and cruel monsters of Rome and Spain, from all which the Lord by a most mighty hand hath delivered her, and let us still pray unto our good God that he will still keep her safe under his wings and deliver her; those bloody treasons, I say, show how many have defrauded her of that which is most due unto her. Come lower, and what end shall we make? How imperious are masters over their servants, and how untrusty are servants toward their masters? How bitter are the husbands sometimes towards their wives, and how undutiful are they again towards their husbands? How cockering are parents of their children, and how stubborn are children towards their parents? how negligent are tutors? how dissolute are scholars? how careless are they that own, to repay that they own? and how ready are they that lend to grate upon them to whom they lend? How many men in the ministery defraud their Churches of that which is due unto them? and how many of the rest defraud the Commonwealth of that which is due unto it? To speak all in one word, how few of all sorts think on and do that which might justly be required of them? Well, ye see the Apostle would have us to think on and to do whatsoever things may justly be required of every one of us in our place. Let us therefore every one of us consider ourselves in our place, and let us see what thing it is that may justly be required of us. Not one of us all but we shall find many things which the Lord our God, which our sovereign Prince, which our neighbours and brethren may justly require of us. Not one of us all, but we shall find many things which by the law of Nature, by the law of Nations, by the law of God, by the law of man, may justly be required of us. Let us therefore every one of us think of these things, and let us all of us in our place do whatsoever may justly be required of us. Let our care be not to defraud any, God or man, Prince or people, neighbour or brother, one or other of that which is due unto him, but whatsoever things are just let us think on them, and do them. So shall we do that which we ought, and so shall the wrath of the Lord which is kindled against us, be turned away from us. It followeth: Whatsoever things are pure. This is the fourth general head of that Christian duty which the Apostle commendeth unto the Philippians; wherein he exhorteth them to think on, and to do whatsoever things are pure, that having their conversation honest, holy, and harmless, they might be blameless, innocent, and undefiled by any filthiness of sin. Whence I observe this lesson for us, that whatsoever things are pure and clean from all filthiness of the flesh and of the spirit, we are to think on them, and to do them. The Scribes and Pharisees thought on and observed an outward purity, and cleanness of the body; for they would not eat till first they had washed their hands. Mark 7.3. Which outward cleanness of the body we do not mislike. But that is not the thing intended. Matth. 15.20 For, as our blessed Saviour teacheth, To eat with unwashen hands defileth not the man. Our adversaries imagine that they think well on this point, a great many of them, if they keep themselves single and unmarried, though then they burn and wallow in all filthy lusts and pleasures. But the holy Ghost hath taught us that marriage is honourable, Hebr. 13.4. and the bed undefiled. And therefore he hath said unto all, without exception of any, 1. Cor. 7.2. To avoid fornication, let every man have his wife, and let every woman have her husband. That outward cleanness then of the body in washing of the hands, and the like, nor this abstinence from marriage are the pure things which we are to think on and to do, but far other things. We are to be pure in heart, having our hearts purified by faith. For by faith God purifieth our hearts. Acts 15.9. Hebr. 9.14. We are to be pure in our consciences, having our consciences purged from dead works to serve the living God. We are to be pure in our tongue and talk, that our speech may be to the use of edifying, Ephes. 4.29. and may minister grace unto the hearers. We are to be pure in our works and deeds, that we may be blameless, Philip. 2.15. and without rebuke for any thing that we do. We are to be pure in our bodies, that our bodies may be fit temples for the holy Ghost to dwell in. For, 1. Cor. 6.19. know ye not (saith the Apostle) that your body is the temple of the holy Ghost? To speak all in one word, we are to be pure in the whole man, both in our utter and in our inner man, being cleansed from all filthiness both of the flesh and of the spirit, 2. Cor. 7.1. and growing up unto full holiness in the fear of God. This is that purity which the Lord requireth at our hands, even to be pure in our flesh and in our spirit, in our soul and in our body, in our hearts and in our consciences, in our words and in our deeds, that so we may be blameless and without rebuke. What then? Am I come to teach you to be pure men and women? Dare I take upon me to persuade you unto purity? Yea, even so beloved. As the Prophet saith, so say I unto you, Wash you, make you clean. Esay 1.16. 1. Tim. 5.22. And as our Apostle saith unto Timothy, so say I unto you, Keep yourselves pure. And with our Apostle here, whatsoever things are pure think on them, and do them. Yea, but this is a thing that cannot be: For none can say, I have made my heart clean, Prover. 21.9. I am pure from sin. True indeed, yet are we still to endeavour ourselves unto it, and to labour after it. 1 Cor. 12.31. Hebr. 12 14. We are to desire the best gifts; and we are to follow peace with all men, and holiness: though in this life we cannot come unto them and comprehend them. Otherwise that of our Saviour should be in vain, Be ye perfect as your Father which is in heaven is perfect. Matth. 5.46. This is a thing that cannot be, yet is it a thing that we must labour and strive unto, both by prayer, and every holy course. So, howsoever we cannot be pure, yet must we labour and strive unto it, both by prayer and every holy course, that we may be pure both in body and in soul, even in our whole man, until the coming of Christ jesus. This than should teach us to take heed and beware of whatsoever things may defile us in our bodies or in our souls. The time was when they defiled themselves that touched a dead corpse, or any thing that was unclean. But all those things perished with the using. Now our blessed Saviour hath told us what the things are that defile the man, and those are, Matth. 15.19 evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: likewise covetousness, scurrile jesting, corrupt communication, and the like. And therefore the holy Ghost every where giveth out caveats against these things, admonishing always to take heed and beware of them. Ephes. 4.29. Let no corrupt communication proceed out of your mouths, saith the Apostle. And yet, how do many of us defile ourselves with filthy and unseemly talk? It is a shameful thing unto chaste ears to hear what filthy ribauldries, what bawdy talking, what uncomely jesting, what lewd and wanton songs and sonnets are used in many places both by men and women, old and young. They remember not that their tongues were given them therewith to glorify the God of heaven, but as if their tongues were their own to speak therewith what they list, therewith they despite the Lord, offend their brethren, 1. Cor. 6.18. and defile themselves. Again, Fly fornication (saith the Apostle;) every sin that a man doth is without the body, but he that committeth fornication sinneth against his own body. And yet how do men defile their bodies in all places with the filthiness of this sin? Know we not (beloved) that our bodies are the members of Christ? or if we do, shall we take the members of Christ, and make them the members of an harlot? God forbidden. Know we not that he which coupleth himself with an harlot, is one body with her? And shall we join ourselves unto an harlot, & cut off ourselves from the body of Christ jesus? God forbidden. Know we not that our bodies are the temples of the holy Ghost to dwell in? And shall we by following after strange flesh drive the holy Ghost out of the temples of our bodies? 1. Cor. 3.17. God forbidden. If any man destroy the temple of God, him shall God destroy. Now what do we else but destroy the temple of God, when we make our bodies a cage of unclean birds, and of all hateful lusts and pleasures? It behoveth therefore every man to look into himself, how he suffereth himself to be defiled with this uncleanness, that he keep his body a pure virgin unto the Lord. Again, 1. Pet. 4.15. Let none of you (saith the Apostle) suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters. And yet by killing, and stealing, and robbing, and all manner of evil doing we break out, and as the Prophet saith, Hos. 4.2. Blood toucheth blood. And indeed so little nowadays do we thirst after purity in all our ways, that we had even as lief be counted impure as pure. Yea now we have taken it up for a scoff and reproach unto them that make any conscience of their ways, that Forsooth they are pure men, and they are pure women; and if any such haply tread a little awry, then, These be the pure men, these be the pure women. Thus instead of hearkening unto the Apostles exhortation we mock and reproach them that endeavour to keep themselves pure. Well, ye see that our Apostle would have us to think on, and to do whatsoever things are pure. Let us hearken unto the Apostle, and let us labour and strive unto it, both by prayer, and every holy course, to be pure in body and in soul, in word and in deed, and in our whole man. Let us abstain from whatsoever things may any way defile us: Fornication, Ephes. 5.3.4. & all uncleanness, or covetousness, let it not once be named amongst us, as it becometh Saints; neither filthiness, nor foolish talking, nor jesting, which are things not comely; but rather giving of thanks. Even whatsoever things are pure, let us think on them, and do them. It followeth. Whatsoever things pertain to love: This is the fift general head of that Christian duty which the Apostle commendeth unto the Philippians, wherein he exhorteth them to think on, and to do whatsoever things are lovely, and may procure them love and favour with all men. For so I understand the Apostle in this place. Whence I observe this lesson for us, that whatsoever things may win us love and favour amongst men, we are to think on them, and to do them. It is said of our blessed Saviour, that he increased in wisdom, and stature, Luke 2.52. and in favour with God and men. And it cannot but be commendable in us, so to carry ourselves, as that we grow in love and favour amongst men. What then? Are we to communicate with the idolatrous in their superstitions, with the drunkards in their drunkenness, with the lascivious in their wantonness, with the idle in their idleness, with the unthrifts in their unthriftiness, with the factious in their factiousness, with the careless in their recklessness, with the carnal in their carnality, that we may win their love and favour? The favour indeed of such is seldom won but so. But it is not so much the love and favour of them, as the love and favour of the good and godly that we are to seek. What then? Are we to sooth and flatter them, to speak that we should not, that we may seek to please them; to spare to speak that we should, lest we offend them; to hazard a good conscience, for the pleasing of them; or every way to labour to creep into their favour? for thus sometimes even their favour is won. Nay, neither are we thus to seek after the favour of good men. But so we are to think on, and to do whatsoever things may win us love and favour amongst men, as that the same things also may purchase us favour with God: For otherwise if they be not acceptable unto God, howsoever they might win us favour amongst men, we are not to think on them, nor to do them. What then are the things which may win us favour with God and men? If we put on tender mercy, kindness, humbleness of mind, meekness, long-suffering, patience, and temperance: if we be true in word and deed, just in our dealings, helpful to the poor, honest in our conversation, if we honour the aged, seek not our own, but the wealth of others, etc. these are things as pleasing unto God, so such as win the love and favour of all men, not only the good and godly, but also the wicked and ungodly. These things therefore we are to think on and to do. And so our Apostle willeth, where he saith, Now therefore, Coloss. 3.12. as the elect of God, holy and beloved, put on tender mercy, etc. This should teach us to avoid the things which may bring upon us the hatred and obloquy of men. Otherwise than the manner of some is, who purposely do some things, that thereby they may spite and grieve some men. It is not the hatred or displeasure of men that may withhold us from speaking, or doing that we ought. But if to spite or grieve some man, we stick not to speak or do that which may displease our God, than our judgement sleepeth not. If we bring upon ourselves the hatred of men, and withal the displeasure of God, the burden will be too heavy for us to bear. Let us therefore hearken unto the counsel of our Apostle, and let us think on, and do whatsoever things may win us love and favour with men, so that withal they be pleasing unto God. Let us avoid whatsoever things may bring upon us the hatred or displeasure of men, specially such as are displeasing unto God. Let us love and live so, that we may be loved of God and man; even whatsoever things are lovely, let us think on them, and do them. LECTURE LXXXV. PHILIP. 4. Verse 8. Whatsoever things are of good report, think on these things, and do these things, 9 Which ye have both learned, and received, etc. THere is yet remaining another general head of Christian piety, which the Apostle commendeth unto the Philippians, wherein he exhorteth them to think on, and to do whatsoever things are of good report amongst men, that by such things they may win unto themselves a good name, and be well spoken and reported of in the places where they live. Whence I observe this lesson for us, that whatsoever things may purchase us a good report, or continue our good name amongst the sons of men, we are to think on them, and to do them, that as much as is possible we may hear well of all men. A good name (saith Solomon) maketh the bones fat: Prover. 15.30 that is, so comforteth, and rejoiceth, and strengtheneth a man as good fare which maketh him fat and well liking; yea, A good name (saith the same Solomon) is to be chosen above great riches: 22.1. Eccles. 7.3. Eccl. 41.13. yea, a good name is better than a good ointment. A good life (saith the son of Syrach) hath the days numbered, but a good name endureth for ever: it continueth with thee above a thousand treasures of gold. And therefore it is that men are oftentimes as jealous of their good name and good report among men as of their lives, and count themselves (after a sort) killed when their good name is impaired, or called into question. To have then a good name, ye see, and to be well reported of, is as much worth as gold; nay, as a thousand treasures of gold; nay, as much worth as a man's life. Therefore the Apostle exhorteth to procure things honest before all men: Rom. 12.17. things honest, that is, things which may purchase us credit, and make us to be well reported of amongst men: And our Apostle in this place, to think on, and to do whatsoever things are of good report. Now then, what are the things that make us well reported of amongst men? Surely, if it be said of us, that we are men dealing faithfully, truly, justly and uprightly; living honestly, soberly, purely and godly; walking wisely, modestly, peaceably, and lovingly with our brethren, bearing things patiently as becometh the Saints of God; in a word, having faith and a good conscience, and whatsoever things pertain to virtue: if we be such men, these things will make us well reported of, and either bring us to a good name if we had it not, or continue our good name if we have it. For these are things of good report, both before the Lord, and also before men. Yea but this is great vanity, to seek after fame & good report among men, that men may speak well, and report well of us. It is so indeed, if therein we seek our own glory. For how good soever, how full of rare virtues soever the things be that we do, if therein we seek our own glory, it is surely great vanity. We must therefore know, that we are to think on, and to do the things that are of good report, both before the Lord, and also before men, not for our own glory, but for the glory of Christ jesus in whom we believe, for the glory of the Gospel of Christ jesus, which we profess. We must have care that we may be well spoken of, well reported of, not for any tickling vanity of our own praises, but that the name of God, that the truth of Christ jesus might be well spoken of for our sakes. For it is an ornament and honour unto the truth with men, if the professors of the truth be of good report amongst men. And therefore our blessed Saviour saith, Let your light so shine before men, Math. 5.16. that they may see your good works, and glorify your Father which is in heaven. And our Apostle describing the office of a Minister, saith, that he must be well reported of, even of them that are without, 1. Tim. 3.7. lest he fall into rebuke, indeed that the word of God be not evil spoken of. And the Apostle Peter prescribing unto wives how they ought to order themselves towards their husbands, saith, that they are to be subject unto them; and why? 1. Pet. 3.1.2. that even they which obey not the word, may without the word be won by the conversation of the wives, while they behold their pure conversation which is with fear. And to the s●me purpose he giveth this general exhortation, Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, 2.12. may by your good works which they shall see, glorify God in the day of visitation. To the end therefore that God may be glorified, and that the truth which we profess may be well spoken of, we are to think on and to do whatsoever things are of good report, whereby we may win or continue a good name and report amongst men. This than should teach us to take heed and beware of whatsoever things may bring an evil report upon us; and the rather, for that the hurt thereof lights not upon ourselves alone, but upon the name of our God whereby we are called, and upon the truth of our God which we profess. What ill reports Eli his sons heard touching the offerings of the Lord, we all know, 1. Sam. 2 17. as also how therefore men abhorred the offerings of the Lord. Their sin which they committed was very great, and brought a very ill report upon them; but hereby it is aggravated, that it brought a dishonour upon the holy name of God and the offerings of the Lord. And so must we reckon, that whatsoever ill report we bring upon ourselves by any evil that we do, it lights not on ourselves alone, but upon our God in whom we believe, and upon his truth which we profess. And yet how careless are we of such things as bring ill reports upon us? Factions, divisions and contentions, what ill reports do they bring upon us, and upon the truth which we profess? And yet how is the corn overgrown every where by these weeds and tars? Every one of us will post the name off from one to another. The Brownists and Barrowists they make no division in the Church; the ringleaders of factions, they make no factions in societies; the firebrands of contention, they make no contention among neighbours and brethren, but such, and such, and such. But yet the thing remaineth to our great infamy; faction, division and contention, they grow up to our shame. Again, usury (I think) will be confessed to be a thing of evil report: I am sure the Lord hath forbidden it, Levit. 25.36. even all usury or vantage, call it biting usury, or what else you will; and that the Prophet jeremy so loathed it, that he washed his hands clean of either lending or borrowing upon usury; jer. 15.10. Nehem. 5. that Nehemiah swept it out from among the people as a great filthiness; Ezech. 18.13. and that Ezechiel condemneth giving upon usury, or taking increase, by what name soever you will call it. And yet how many professors of the truth hear evil for this sin? and how ill doth the truth itself hear for this sin? I assure myself, that the adversaries of the truth offend a hundred fold more this way, then do the professors of the truth. But being a thing of evil report, I could wish that the professors of the truth would with jeremy wash their hands of this sin. I should instance in many other things of evil report. But by these you will conjecture what is to be said of the rest. For generally this I say, whatsoever the thing be, if it be of evil report, we are not to think on it, not to do it, lest not only we, but the truth of Christ jesus hear evil for our sakes. Yea but what if an evil report be brought upon us without a cause? What if we be counted schismatical, factious, contentious, usurers, or the like, without a cause? Without a cause? then no matter. If there be a cause of such report, than we are to look unto it: but if not, we need not to be moved much at the matter. Math. 5.11. Nay, our Saviour tells us, that we are blessed when men speak all manner of evil against us for his sake falsely, and that we are to rejoice and be glad. 12. 2. Cor. 6.8. In these cases we are to pass with the Apostle, by honour and dishonour, by evil report and good report. We cannot stay men from reporting ill of us. Our blessed Saviour himself heard it said of himself, that he was a glutton, and a drinker of wine, Luc. 7.34. a friend of Publicans and sinners. What marvel if the world speak evil of us, and like the Dragon cast out whole floods of evil reports upon us? But this we are to look unto, that neither we think on, nor do any thing that may bring an evil report upon us justly. For we hear what our Apostle saith; Whatsoever things are of good report, we are to think on them and to do them, but whatsoever things are of evil report, we are not to think on them nor to do them. Let us therefore carefully look unto the things whereon we set our hearts, or whereunto we set our hands. Is it a thing of good report, which may make us well spoken of amongst men? Let us then think on it and do it, that so the truth which we profess may be well spoken of. But is it a thing of evil report, which may make us ill spoken of? Let even this be enough to dissuade us from thinking on it, or doing it, whatsoever it be, lest the way of truth be evil spoken of. By things of good report, our God, and his truth, and ourselves shall have honour: but by things of evil report, our God, and his truth, and ourselves shall be dishonoured. Let us therefore think on and do whatsoever things may bring on us a good report, and avoid both the thought and the deed of whatsoever may bring an ill report upon us. The last thing which I note in this general conclusion of the Apostles exhortations, or rather in the exhortation, is, that the Apostle would have the Philippians to think on these things, and to do these things. For these two, howsoever they be severed in place by our Apostle, yet are they to be joined in the opening of these words, and in following of the Apostles exhortation. He would therefore have the Philippians to think on these things, that is, to enter into a diligent consideration of these things with themselves, and in their hearts to love and affect them, and likewise to do these things, because it would be to no great purpose, that in their hearts they should love and affect these things, and enter into a serious consideration of them, unless also they should practise them in their lives. Whence I observe this lesson for us, that unto the performance of Christian piety and holy duty, it is not enough to think on seriously with ourselves, and in our hearts to love and affect whatsoever things are true, etc. unless also in our outward actions we follow whatsoever things are true, etc. Both in our hearts we must think on, and love, and affect the things that are good; and in the words of our mouth, in the works of our hands, and in the ways of our lives, we must show forth the same. Heart and hand must go together. If the heart indite a good matter, the tongue must be the pen of a ready writer: if the heart believe unto righteousness, the tongue must confess unto salvation: and if the knowledge of such things as accompany salvation be in the understanding, there must also be an holy practice of such things in the life and conversation. And therefore David prayed, Psal. 19.14. that both the meditations of his heart and the words of his mouth might be acceptable in the sight of the Lord; no doubt, that both in his heart he might think on, and with his mouth might speak, and in his life might practise those things which were good and right in his eyes. And in another place he professeth, 119. not only that he loveth the law of the Lord, & meditateth therein continually, but also that he keepeth his commandments with his whole heart. For as our blessed Saviour saith, Mat. 7.21. Not every one that saith unto me, Lord, Lord shall enter into the kingdom of heaven, but he that doth the will of the Father which is in heaven: and as the Apostle saith, Not the hearers of the law are righteous before God, Rom. 2.13. but the doers of the law shall be justified: so is it likewise in this whereof we now speak, that not every one that thinketh on, or loveth and affecteth the things that are good, by and by performeth the holy duties of Christian piety, but he that showeth forth his love in the holy practice of a Christian life and conversation. Nay, indeed whatsoever profession we make, and howsoever we say that we think on, and love and affect the best things, yet unless the fruit thereof show itself in our outward actions, in our lives and conversations, in vain do we persuade ourselves of Christian piety in ourselves. For where the Spirit worketh in the heart a serious cogitation, a true love and affection unto whatsoever things are good, there also by the power and work of the same Spirit the fruit of these things is seen in the practice of a holy life and conversation: so that as we think on, and love, and affect the things that are good, so we will be ready also to do and to practise that which is good. Let this then teach us to take heed how we flatter ourselves with a vain persuasion of Christian piety and performance of holy duty, when indeed we are far from it. Thou wilt say unto me, that thou thinkest on the things that are true, and holy, and just, etc. as much as any man doth: but thou must say it and prove it, or else howsoever thou persuadest thyself of thy performance of a good Christian duty in that thou thinkest on, and lovest, and affectest the things that are good, yet thou deceivest thyself. For say that thine heart is set on, and that thou hast a very good mind unto whatsoever things are true; thou must also prove it by doing whatsoever things are true, by embracing a truth in religion, by speaking the truth with thy mouth, and by being that in truth, which thou wouldst seem unto the world to be, or else thou deceivest thyself. Say that thou lovest and affectest whatsoever things are honest, thou must also make proof of it by doing whatsoever becometh thy person in thy place, with all decent gravity, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are just; thou must make proof of it by doing whatsoever things may be justly required of thee by God or man, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are pure; thou must also make proof of it by abstaining from all filthiness of the flesh and of the spirit, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are lovely; thou must also make proof of it, by doing whatsoever may win thee love and favour with God and men, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are of good report; thou must also make proof of it by doing whatsoever may make thee well reported of, and the truth for thy sake, or else thou deceivest thyself. Say that thine heart is set on whatsoever things are good and commendable; thou must also make proof of it by doing whatsoever things are good and commendable, and abstaining from the contrary, or else thou deceivest thyself. And therefore certainly a great many of us do deceive ourselves. For by our outward actions it appeareth how far otherwise we do than we should, lying one unto another, doing things not seemly, defrauding others of that is due unto them, defiling our own selves, grieving one another, bringing upon ourselves evil reports, and following after that which is evil & blame worthy. We would (it may be) serve God, but we do serve Mammon: we would (it may be) seem religious, but we are covetous: we cry (it may be) in our hearts, and with our mouths, Lord, Lord; but we do not the will of the Lord: we would sit (it may be) at the right hand and left hand of jesus in his kingdom, but we cannot away with it to drink of his cup. In a word, we would make a show of godliness, but we deny the power thereof; we would seem to profess jesus Christ, but we do turn the grace of God into wantonness. Thus we deceive ourselves while we do not both think on, and do the things that are good, and such as accompany salvation. Let us therefore as many as fear the Lord, and desire to walk in his ways, harken unto our Apostle, and both think on and do whatsoever things are true, etc. He that hath made all, and is only worthy of all, let him have all: heart and hand, thought and deed, word and work, let all be employed in his service, let all be always bend unto whatsoever things are true, etc. that still we think on them and do them. Which ye have both learned, etc. This is the former reason which the Apostle useth to enforce his exhortation unto the Philippians; and it is drawn, as ye see, from the things whereunto he exhorteth them, which were no new things, such as they had not known or heard of, but which they had both learned, and received, and heard, and seen in him. Where I note, that the things whereunto he exhorteth them, were such as they had both learned, and received, and heard, and seen in him, and therefore such as both he might the better urge, and they should the rather follow. Whence first I observe this lesson for the Minister and teacher of the word, that if he will do good with his people, and prevail with them unto every holy course, he must both teach them with the word of truth and with example of life, that both they may hear & learn the truth from his mouth, and likewise see the same expressed in his life. And therefore our Apostle exhorteth Timothy to be an example unto them that believe, in word and in conversation; 1. Tim. 4.12. in word, that from his mouth they might be instructed in the wholesome word of truth; and in conversation, that in his life they might see that integrity which becometh Saints. So likewise he exhorteth Titus, Above all things to show himself an example of good works, with uncorrupt doctrine, with gravity, Tit. 2.7.8. integrity, and with the wholesome word that cannot be reproved: so that he would have him both to teach the truth sound and sincerely, and in his life to carry himself with all gravity and integrity, to be a pattern of good works & holiness of life. And so the Apostle Peter exhorteth all Ministers to feed the flock of God which dependeth on them, 1. Pet. 5.2.3. and to be examples to the flock; to feed them with the bread of God, the wholesome word of truth, and to be examples unto them in all holiness of life. Otherwise, whatsoever they build with the one hand, they pull down with the other; and like unto the naughty cow, turn down with their foot all the milk that they have yielded. For preach they never so well, labour they never so painfully, be they never so eloquent and mighty in the Scriptures, if their life be offensive, their teaching will be unprofitable. Nay, if their people can once say unto them, Physician heal thyself; Thou that teachest another, teachest thou not thyself? Thou that preachest, A man should not steal, Luc. 4.23. Rom. 2.21.22. dost thou steal? Thou that sayest, A man should not commit adultery, dost thou commit adultery? Let them never look to prevail with them for any thing that is good. O but the people should regard what their teachers say, not what they do. True indeed; for so our Saviour hath said. But the teachers should be careful, as of that they say, so of that they do, to lead their people in and out, both in soundness of doctrine and in holiness of life. For as a woe is unto them if any perish for want of feeding, so likewise if any perish by their ill and naughty example of living. Let them then look unto this, that neither attend unto doctrine, nor give good example of life unto others; & they also that attend unto doctrine, but do more harm by their example of life than they do good by their teaching; and they also that having care that their life be not offensive, either do not, or cannot teach their people the things that belong unto their peace. The good Minister of Christ should be able at all times to press his people unto the things which they had learned, and received, and heard, and seen in him. He that faileth in either, doctrine or life, hath his woe; how much more he that faileth in both? Secondly, hence I observe this lesson for you that are hearers of the word, that whatsoever good things ye have learned, received, heard, and seen in your Ministers and teachers, those things ye should think on and do. For is there a necessity laid upon us to preach the Gospel unto you, and is there not a necessity laid upon you to hear the word of your salvation from our mouths? Is there a woe unto us if we preach not the Gospel unto you, and is there not a woe unto you if ye hear not the Gospel of us? Lieth there a charge upon us to be examples unto you of holiness of life, and integrity of conversation; and lieth there not a charge upon you to be followers of us in all holiness of life and integrity of conversation? Yes beloved: if we be to bring the Gospel of your salvation unto you, ye are to receive it of us: if we be to show you all the counsel of God, ye are to hear it of us: if we be to go before you in a sanctified life, ye are to follow us, and so to walk as ye have us for an example. Heb. 13.8. And therefore saith the Apostle unto the Hebrews, Remember them which have the oversight of you, which have declared unto you the word of God, whose faith follow, considering what hath been the end of their conversation. And our Apostle in the Chapter before, Be ye followers (saith he) of me, and look on them which walk so, as ye have us for an example. Which of us would not condemn that child that should not hearken to the good counsel of his father? or the subject that should contemn his Prince's Ambassador? Beloved, we are your fathers in Christ jesus, to beget you by the immortal seed of the word unto a lively faith & hope in Christ jesus. How ought ye then as dear children to harken unto your father's instruction, & to walk as ye have us for an example. We are the Ambassadors of the King of kings and Lord of Lords, even of Christ jesus; sent unto you in his stead, to declare unto you the will of our heavenly Father, and to beseech you to be reconciled unto God. How ought we then to be received of you, and how ought our message to be entertained? But do ye hearken unto us as unto your fathers in Christ jesus? Do ye receive us as the Ambassadors of Christ jesus? Is our message entertained as sent from Christ jesus? I bear you record, some of you, that ye receive our message, and hearken unto us gladly. But if all of you shall say that ye do so, then must I say unto you as Samuel said unto Saul, when Saul told him, that he had fulfilled the commandment; 1. Sam. 15.14. What then (said he) meaneth the bleating of the sheep in mine ears, and the lowing of the oxen which I hear? So say I unto you, what meaneth then the gunning and drumming in mine ears? what meaneth the Lording and Ladying which I hear? If we come unto you, and speak unto you in our own name, hear us not: but if we come unto you, and speak unto you in the name of the Lord, will ye not hear us? If ye will not, it is not us, but it is the Lord that ye refuse to hearken to and obey; as it is written, He that heareth you heareth me, Luke 10 16. and he that despiseth you despiseth me, saith the Lord. We only, as the Lord his watchmen, warn you of the wickedness of your ways: we only, as the Ambassadors of Christ jesus, pray ye that ye be reconciled unto God. If ye harken not sin lieth at the door, indignation and wrath is unto them that disobey the truth. Beloved, it is not yours, but you that we seek. It is not out of the humour of one that can abide no pastime that we speak unto you, but out of the desire of one that would have you blameless and pure, and the sons of God without rebuke. In Christ's stead therefore I beseech you to leave off these disordered sport and meetings. The custom of them is heathenish, the abuses of them great, and the inconveniences which follow them, many. Thus ye have learned, and received, and heard; and therefore think not on them, nor do them. LECTURE LXXXVII. PHILIP. 4. Verse 9 And the God of peace shall be with you. 10. Now I rejoice also in the Lord greatly, that now at the last ye are revived again to care, etc. THE latter reason which the Apostle useth to enforce his exhortation, remaineth now to be spoken of, which is a promise, that the God of peace shall be with them, if they will think on these things, and do them. The thing then that upon hearkening unto his exhortation is promised, is, the presence of the only wise and everliving God, sometimes called the God of glory, in whom only is the fullness of glory, and unto whom all glory is due; sometimes the God of love, in whom only is true and perfect love, and who alone is for himself to be loved; sometimes the God of comfort and consolation, in whom, and by whom alone we have true comfort unto our souls; sometimes our peace, which of Iewes and Gentiles hath made one body, and broken down the partition wall which was between us and them; sometimes the King of peace, under the covert of whose wings we live in peace; and sometimes the God of peace, as both here, and often elsewhere. Now he is called the God of peace, both because of our reconciliation which he hath wrought by jesus Christ: for so it is said, 2. Cor. 5.18. that he hath reconciled us unto himself by jesus Christ: and because of that peace of conscience which he communicateth unto us through our reconciliation with him by jesus Christ: Rom. 5.1. for so it is said, that being justified by faith, we have peace towards God through our Lord jesus Christ: and likewise because of that outward peace which he giveth us in the world, so far forth as is for his glory, and our good. When then the Apostle saith, that the God of peace shall be with them, the fruit of God's presence with them is thereby signified, in that he is called the God of peace. For hereupon thus I understand this promise, that if they think on, and do these things which he hath commended unto them, than the God of peace shall be with them to reconcile them unto himself, to give them peace of conscience through their reconciliation with him, and to bless them with outward peace in the world, so far forth as shall be for his glory, and their good, so that the fruit of their innocency and piety shall be peace, inward and outward, with God, in their souls, and in the world. Where first, in that the Apostle, the rather to enforce his exhortation, annexeth this merciful promise, that in so doing, the God of peace shall be with them, I observe the great mercy of our God toward us, who to win us to the performance of such Christian duties as we own unto him and to our brethren, doth both in his own person, and in his Ministers, draw us thereunto, by most sweet and loving promises. If we look into the work of our creation at the beginning, we shall find that we were created, form, Esay 43.7. and made for the glory of God, that we might glorify him by doing his will, and walking in his ways. If we look into the work of our recreation by jesus Christ, we shall find that we are treated in Christ jesus unto good works, Ephes. 2.10. which God hath ordained that we should walk in them. If we look into the written Law of God, we shall find, that whatsoever things are true etc. we ought to think on them, and to do them. So that by the law of our creation, by the law of our recreation, by the holy law of God we are to do whatsoever Christian duty may justly be required of us by God, or man; and when we have done all that we can in any of these things, we have done no more but that which was our duty to do, Luke 17.10. even that which, as we are God's workmanship, we are bound to do. And yet such is the mercy of our God, as that to bring us unto such Christian duties as we are bound to perform, he makes many large and great promises, both by himself, and by his Ministers. In Deuteronomy, Deut. 28.1. to 15. If thou shalt obey (saith the Lord by Moses) the voice of the Lord thy God, and observe and do all his commandments which I command thee this day, than the Lord thy God will set thee on high above all the nations of the earth, and all these blessings shall come on thee, and overtake thee, etc. To hearken unto the voice of their God, and to obey his will, were things whereunto they were bound, and which they were, upon their allegiance, to do. Yet behold by how many and great promises of blessings he inviteth them thereunto. Rom. 2.7. In our Apostle likewise, To them that by continuance in well doing seek glory, and honour, and immortality, God shall reward eternal life. To continue in well doing, is a duty whereunto we are bound. Galat. 3.10. For so it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them: Yet behold, to provoke us hereunto, a promise of eternal life. Quite otherwise than it is with us: for which of us, to draw our servants to the performance of such duties as by their places they are to do, allure them by promises? Nay, we require of them that which is their duty to do, and look for it at their hands. But promises, they are for children. But as in other things, so is it in this, God is not as man. He hath given us a Law to keep, and prescribed us duty, to observe, which we his servants are to keep and observe, and the performance whereof he may absolutely require of us. Yet doth he not so, but by many promises of great rewards he provoketh us unto whatsoever he requireth of us, as might be proved by infinite testimonies out of the holy Scriptures. This should serve to stir up our dull minds, and to make us follow hard toward whatsoever holy duties, towards God, or towards man, are required of us. That we must be alured by promises, argues our dull minds and unwilling to the things that are good, unless we be even drawn unto them by promise of reward. But in that we are alured by promises, let this stir us up to follow after such holy duties as have such promises of reward from the Lord. If the world do promise honour, there needs not any to spur the ambitious forward: so is it with the sensual man, if the flesh do promise pleasures; and so is it with the covetous, if the blowing of any wind do promise riches; they make haste, and post apace after these things, and strive who should be the foremost. Shall the promises of the world, of the flesh, or of any like thing so stir up the ambitious, sensual, and covetous worldlings to run after their vanities; and shall not the promises of the Lord stir up his children to follow after such things as have such promises of reward from him? Shall the words of wind and worse so prevail with them to run after, I say not after a corruptible crown, but after worse than vanity; and shall not the word of the Lord prevail with his children to run after such holy duties as bring with them an incorruptible crown? It is a shame that the children of darkness should thus overgo the children of light in their generation. Let not the vain promises of the world prevail more with them to draw them unto worldly vanity, than the sure promises of the Lord with us to draw us unto Christian piety. Let us not despise the mercy of the Lord, but, as dutiful children, let us follow after that whereunto, by loving promises, he doth so provoke us, as parents are wont to do their children. If he only required it, we were to do it. How ought we then to bestir ourselves when he promiseth great blessings for doing that we should? Let us then hearken when he promiseth, and surely wait for what he promiseth. Secondly, from the thing promised, in that it is said that the God of peace shall be with them, to give them peace outward and inward, with God, in their souls, and in the world, if they will think on, and do those things whereunto he exhorteth them; I observe what the fruit of innocency, piety, and holy walking with God and men is; the God of peace shall be with such as so walk to give them his peace. Be perfect, (saith the Apostle) be of good comfort, be of one mind, 2. Cor. 13.11. live in peace, and the God of love and peace shall be with you. In which words the Apostle in few words compriseth the sum of that Christian piety and duty which he requireth of the Corinthians; and withal showeth that this fruit shall follow upon the performance thereof, the God of love and peace shall be with them, that his love being shed abroad in their hearts by the power of the Spirit, they may be fulfilled with that peace which passeth all understanding. Will we then have the Lord to be present with us by his grace? Will we have the God of peace to be with us to give us his peace? Then must we live soberly, and righteously, and godly in this present world; and whatsoever things are true, whatsoever things are honest, whatsoever things are just, etc. we must think on them, and do them. For so the God of peace shall be with us if we walk with God, and with men as we ought, thinking on & doing such things as are good, & accompany salvation. Where withal we must know that this fruit of God's presence, this blessing of peace by the God of peace, followeth not upon the merit and worth of any performance of any Christian piety or duty which we can think on or do: for, could we do more by much then we are able to do, yet should we do but that only which is our duty to do, as before I told you. And where nothing but duty is performed, what merit is there for the performance? Nay, whatsoever good we do, or possibly can do, it is so polluted by the filthiness of the flesh and of the spirit wherewithal we are defiled, that if it be weighed, it will be found too light in itself to deserve any good at the Lords hand. Not one strait line that we draw, but all our paths are crooked, and all our righteousness is as filthy clouts: Esay 64.6. So that no merit but of death which is the due reward of sin. Rom. 6.23. How then is it that this fruit, of God's presence, this blessing of peace by the God of peace followeth our performance of Christian piety? It is not of merit, but according unto promise. For as in this place ye see, he hath promised such fruit to follow such holy walking. He then which hath promised, being not as man that he should lie, or as the son of man that he should repent, but being faithful in his promise, giveth such grace where there wanteth merit, even because he hath promised. And if we keep the condition, the promise shall surely be fulfilled; if we think on and do these things which we have heard and learned, than the God of peace shall surely be with us, because he hath so promised. Do I say, if we keep the condition, if we think on, and do these things which we have heard and learned? Yea I say so: but here see the mercy of God. He imposeth a condition upon us, he requires a duty of us, to think on, and do these things. And what, is it in us to keep the condition? is it in us to think on, and do these things? Nay, our Apostle plainly telleth us, 2. Cor. 3.5. that we are not sufficient of ourselves to think any thing that is good, as of ourselves, but our sufficiency is of God. Ill enough we can think of ourselves: for in ourselves all the imaginations of the thoughts of our hearts are only evil continually: Genesis 6.5. but we cannot think any thing that is good as of ourselves. What, not think? How then can we do the thing that is good? Our Apostle tells us, Phil. 2.13. that it is God that works in us both the will and the deed, even of his good pleasure: So that if we desire any thing that is good, or do any thing that is good, it is God that works in us, both the good desire, and the good deed. To the point then, the Lord imposeth a condition upon us, and he alone enableth us to the performance of the condition; he requireth of us to think on, and to do those things which are true, honest, just, etc. and he alone suggesteth unto us both the thinking on, and the doing of these things; and he saith unto us, If ye walk in my Laws, etc. and be alone maketh us to walk in his Laws, and worketh in us whatsoever thing is good. So that when the Lord maketh good his promises unto us, and crowneth us with rich graces according to his promise, he only crowneth and graceth his own works which he hath wrought in us. Thus than ye see, that so the God of peace shall be with us if we think on, and do whatsoever things are true, etc. not that either the merit of our Christian and holy walking procureth that promise of the Lord, or that it is in us to perform the condition, that so we may receive the promise. But it is the Lord that worketh in us both to think on, and to do these things, and that bindeth himself by promise to be with us, if we think on, and do these things: and therefore, if we think on, and do these things, he will be with us, because he hath promised. Hence then let us learn what shall be unto them that do do not think on, nor do whatsoever things are true, etc. even whatsoever things they have learned, and received, and seen in their Ministers and Teachers, namely this, The God of peace shall not be with them. Esay 48.22. There is no peace (saith the Lord) to the wicked. And again, The wicked (saith the Prophet) shall be turned into hell, Psal 9.17. and all the people that forget God. Now, who forget God, if not they that do not think on and do the things that they have learned, and received, and heard, and seen in God's Ministers? Nay, it cannot be that the God of peace should be with them that so neglect the things that belong to their peace. For them that honour him he will honour, 1. Sam. 2.30. and they that despise him shall be despised. join light and darkness, Christ and Belial; and then let the God of peace be with them that neglect the things that belong unto their peace. And yet how many are there that will not come to learn, & receive, and hear of us the things that belong unto their peace? how many that never think on, or do the things that they have learned, and received, and heard of us, the things that are true, honest? etc. The absence of some (for the most part) from these our holy meetings, and the dissolute negligence of others, which being present, are as if they were absent, give too too plain testimony to the truth of that I say. O would we have the God of peace to be with us! who is so desperately wicked that would not? Here we see how we may have the God of peace to be with us, namely, if we think on and do those things which we have learned, and received, & heard of our teachers in Christ jesus. But if either we shall oppose ourselves unto those things, as some do; or neglect to think on and do those things, as too many do; or absent ourselves from the hearing, and learning, and receiving of those things, as others do, how shall the God of peace be with us? Nay, he shall set himself against us, and in stead of peace with him and in our own souls, he shall arm himself against us, and send trouble into our souls. Let us therefore think on, and do whatsoever things are true, etc. even whatsoever good things we have learned, and received, and heard, and seen in our Ministers and Teachers: and let us take heed how either we oppose ourselves unto them, or neglect to think on, and do them, or absent ourselves from the hearing of them. If we do, the God of peace shall be with us to give us his peace. but if not, he will set himself against us; and howsoever for a time we sleep securely, yet shall he make us at war against ourselves. Thus far of this exhortation, and the reasons hereof. Now rejoice I also, etc. After those sundry exhortations unto the Philippians in the former part of this Chapter, whereof hitherto we have spoken, now followeth the latter part of the Chapter, wherein he giveth thanks unto the Philippians for that bountiful liberality which they sent unto him lying at Rome in prison, by the hands of Epaphroditus their minister, therewith to supply such things as he lacked. First therefore he signifieth his rejoicing for their great care for him, showed by the things which they sent him by their minister, vers. 10. Secondly he signifieth his reioying to be, not so much for the gift they sent him, as for the fruit which thence redounded unto them, from ver. 11. to 18. Thirdly he commendeth their liberality, and wisheth the recompense thereof into their bosom, vers. 18, 19 These be the general points. First then he signifieth (I say) his rejoicing for their great care for him, when he saith, Now rejoice I, etc. In that he saith, I rejoice greatly, he signifieth the greatness of his rejoicing, that he was almost ravished with joy for their care for him. In that he saith, I rejoice greatly in the Lord, he signifieth that his joy was not carnal, or conceived upon the greatness of the gift, but that the Lord by his Spirit had enlarged their hearts, and wrought in them such a Christian care. In that he saith, that now at the last they were revived again to care for him, he implieth that their care had for some time slacked towards him. The word here used is borrowed from trees, which seeming in Winter to be dead and withered, in the Spring grow green again; and hath in it this similitude, that as the trees which in Winter seemed to be withered, flourish again in the Spring, so their care which for a time languished and decayed, now again revived. In that lastly he saith, that they had been careful, etc. he excuseth the slackness of their care for him, as not proceeding from want of will, but from want of opportunity to send that which they desired. In these words than I note these three branches: first, the Apostles rejoicing for their care for him: secondly, the Philippians slackness for some time to care for him: thirdly, the Apostles excuse of their slackness to care for him. This is the meaning of these words, and these be the branches therein contained. Now let us see what observations we may gather hence, whereof to make some use for ourselves. First then here I note the Apostles great thankfulness unto the Philippians for their great care of him, whereof he giveth them to wit, when he saith, that he rejoiceth greatly for their care for him. Whence I observe this lesson for all Christians, that it becometh them to be thankful for benefits received, and to show forth their thankfulness in word and in deed unto those of whom they have received them. I speak not of thankfulness unto God, but of thankfulness unto men, so beseeming all men, as that otherwise almost they forget to be men. Gen. 23.12. When Ephron the Hittite would have given unto Abraham his field in Machpelah to bury his dead there, how did Abraham bow unto him, and thank him? When Boaz gave leave unto Ruth to glean in the field, Ruth. 2. how thankful unto him were both Naomi and Ruth? To omit others, our Apostle, what thanks giveth he unto Priscilla and Aquila for their constant cleaving unto him? Rom. 16.4. Gal. 4.15. How thankfully doth he remember the Galatians sometimes exceeding great love and kindness towards him? Philem. 5. And how thankfully doth he remember Philemont love towards all Saints? Generally that of the Prophet is true even in this, Psal. 33.1. that it becometh well the just to be thankful, as unto the Lord for his mercies, so unto man for such benefits as they have received of man. For thus both he that receiveth, shall do that which might be expected; and he that giveth, shall have that wherewith he will be satisfied. Let this then teach us to beware of unthankfulness. He that rewardeth evil for good, Pro. 17.13. evil shall not departed from his house. And what else doth he that repays good turns with unthankfulness? Let unkind Laban be unthankful unto jacob if he will, and churlish Nabal unto David; but let it be far from the faithful to be unthankful. Our Apostle sorts unthankful men with the worst men that be, 2. Tim. 3.2.3. as selfe-lovers, covetous, boasters, proud, cursed speakers, men disobedient to parents, unholy, without natural affection, truce breakers, etc. And yet how many are there that would be loath to be reckoned among the worst, which are as unthankful as the most? Whose fault soever it be, it is a foul fault, and one that includes all. Let us beware of it, and let our thankful mind be known to all, that any way deserve well of us. Secondly, in that the Apostle saith, that he rejoiced in the Lord greatly for their care for him, I note, that the Apostles rejoicing was not so much for the bountifulness of their gift, but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care over him. Whence I observe this lesson for us, that when any do relieve us being in prison, poverty, need, sickness, or any other adversity, we are not so much to rejoice in the gift by which we are relieved, but especially we ought to rejoice in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants, and a Christian care to supply our wants. Thankfulness unto them is beseeming and requisite, as before we heard; but our special care should be to lift up our eyes unto the Lord, and to rejoice in him. For he it is that openeth the bowels of compassion, & toucheth with a tender commiseration of their poor and needy distressed brethren, the hearts of them that are enriched with greater sufficiency. And therefore our Apostle in many of his Epistles usually thanketh God as for their faith in Christ jesus, so for their love towards all Saints: Col. 1.3.4. We give thanks to God even the Father of our Lord jesus Christ, saith the Apostle in the next Epistle, since we heard of your faith in Christ jesus, and of your love towards all Saints. And he tells the Corinthians that their liberality causeth thanksgiving unto God, 2. Cor. 9.11. God being therefore to be blessed, because he openeth the Saints hearts to relieve the necessities of the poor Saints. First therefore let me beseech you, beloved, even in the bowels of Christ jesus, to give your poor and distressed brethren cause to rejoice in the Lord greatly for your care over them. A godly and Christian care of late hath been taken by the whole States of the land assembled in Parliament for the provision of the poor; and we are all of us to rejoice in the Lord greatly for it, that he put into their mind such an holy care. Put ye now on tender mercy and compassion, and let your care likewise be showed this way, by a cheerful giving towards the relief of your poor brethren so much as shallbe thought meet for you, that the backs and bellies of your poor brethren may bless you, and rejoice in the Lord for you. If ye shall find in yourselves a willing cheerfulness this way, know that it is the Lord that hath opened your hearts, & stirred up the bowels of compassion within you, and look whatsoever he gives, the Lord shall recompense it into his bosom. Prou. 19.17. For so it is written, He that hath mercy on the poor, dareth to the Lord, and he will recompense him that which he hath given. But if ye shall grudge to set forward so good a work, and think every little too much that is required of you to that purpose know that the Lord hath yet hardened your hearts, and shut up all bowels of compassion within you; and as now the poor cry, and ye hear not, so the day shall come, wherein ye shall cry, 21.13. and not be heard. For so it is written, He that stoppeth his ears at the crying of the poor, he shall also cry, and not be heard. As every man therefore hath received, so let him give, and that cheerfully: 2. Cor. 9.7. For God loveth a cheerful giver. So shall the loins of the poor bless you, so shall they rejoice in the Lord greatly for you, and so shall the Lord make all his graces to abound towards you. Secondly, let me exhort them of the poorer sort, to learn to rejoice in the Lord for the care which he stirreth up in their brethren for them. It is too too commonly seen in many of you, that as ye want the wealth of the world, so ye want also the grace of God. Ye sit and beg alms and relief. If ye have it not, ye murmur and grudge, oftentimes ye ban and curse: if ye have it, some of you take it, and go your ways, and there is an end; others of you say some formal words from the teeth forward: but who is he, or where is he that having received relief, lifteth up his eyes unto the Lord, and rejoiceth in him, for that it hath pleased him to work in their brethren such a Christian care over them? Who is he or where is he, that being sent away without relief, lifteth up his eyes unto the Lord, and prayeth unto him, that it will please him to increase their brethren's care over them, and to give them bowels of compassion towards them, without murmuring or grudging at them? Thus should ye do, and then surely the hearts of many that are yet hardened, would be opened towards you. Learn therefore as to be thankful towards your brethren for their care over you, so principally to thank the Lord and to rejoice in him for the care which he stirreth up in them for you. Learn to think on him, to bless him, to rejoice in him more than any great many of you do. Look not only to the relief which ye receive, but look unto the Lord, whose work it is to incline men's hearts to relieve you. Thus shall he be well pleased, and thus shall he incline men more and more to relieve you. LECTURE LXXXVIII. PHILIP. 4. Verse 10. Now I rejoice in the Lord greatly, that now at the last ye are revived again to care for me, wherein notwithstanding ye were careful, but ye lacked opportunity. THe next thing which I noted in these words, was the Philippians slackness to care (for some time) for the Apostle. For in that he saith, I rejoice, etc. that now at last ye are revived, etc. he implieth, that their care had for some time slacked towards him; the word here used being borrowed from trees, which seeming in Winter to be dead, flourish again in the Spring: and having in it this similitude, that as trees which in Winter seem to be dead and withered, flourish and grow green again in the Spring; so their care which for a time languished and decayed, now again revived and quickened in them. Whence I observe this lesson for our learning, that even in the faithful and dearest children of God, love and charity, and other good graces of God's Spirit, are not always alike orient and eminent, not always alike manifest and apparent, but sometimes they languish and decay, and are as if they were not. Gen 20.2. 2. Sam. 12.13. Abraham the father of the faithful, sometimes lied, and spoke not the truth. David a man after Gods own heart, after his murder and adultery, slept as it were in the dust a great while, till Nathan awoke him. Peter, unto whom it was said, Mat. 16.18.23. Thou art Peter, and upon this rock I will build my Church, had got a great fall, when he heard it said unto him, Get thee behind me Satan, thou art an offence unto me. The Church of Corinth's light was so dimmed for some while, that the Apostle doubted how to come unto them, 1 Cor. 4.21. whether with a rod, or in love, and in the spirit of meekness. And the Philippians care for the Apostle, was so for a while frozen and keycold, that they seemed quite to have forgotten him. So subject unto their infirmities are both whole bodies, and the soundest parts even of the best bodies, so long as they are clothed with the earthly house of this tabernacle. Not the best, but feel such decays in themselves; not the best, but the best graces are so eclipsed in them, that they which should be as trees planted by the rivers of waters, bringing forth their fruit in due season, are sometimes as dead and withered trees whose leaves are faded and their fruit perished; that their faith which should work by love, is sometimes as fire under the ashes or embers; that their charity which should always be fervent, is sometimes ice-cold; that their obedience which should be with their whole heart, is sometimes divided between God and the world: so that not the best but may sometimes shrink in himself, and others doubt of him whether he belong to the covenant, whether he be in the state of grace. But it is a doubt which need not greatly trouble. For though the children of God may sometimes seem to be as the wicked, yet are they not as the wicked. The wicked are indeed like the heath in the wilderness, they are indeed corrupt trees, and without fruit, twice dead, and plucked up by the roots. For though some of them be, it may be, as the figtree which Christ cursed, Mat. 21 19 having leaves and shadows, and shows, of divers good graces of God's Spirit; yet look well upon them, and consider them, and ye shall find that either they have no fruit, or naughty fruit on them, wanting all sap and moisture of God's holy Spirit in them. But the children of God only seem for a time to be as dead and withered trees, as doth in Winter every fair and pleasant tree. For though now their leaves be faded, yet do they afterward grow green again; though now they bear no fruit, yet afterward they do; though now there seem to be no sap or moisture in them, yet is there in the root, and afterward shoots out; though now they be as dead, yet afterwards they revive again. Their faith and love are sometimes raked up as it were in the ashes; but infidelity is bound up in the soul of the wicked, and hatred eateth up the bowels of their belly. Their charity i● some times cold, and their obedience full of defect; but the very bowels of the wicked are merciless cruelty, and they sell themselves to work iniquity: or if there be any utter rind or bark, to make semblance and show of a good tree, yet is there no sap or moisture of God's holy Spirit in them. Well they may have tasted of the good word of God, and of the powers of the world to come, but it is but a taste that they have gotten, and the fruit that followeth it, is but a blossom. But the children of God are taught by God's Spirit; and howsoever for a time the Spirit show not itself in them, yet doth it afterwards bud forth into the fruits of true righteousness and holiness. To speak all in one word, the wicked revive not after they seemed to be dead, because in truth they never lived; but the children of God after that they seem to be dead unto the life of God, at last revive again, and do their former works: and again, the wicked only for some time seem to live, and at last show plainly that they are and always were dead in sin; but the children of God only for some time seem to be dead, and at last revive again unto the life of God, through the power of the Spirit which was never quite quenched in them. Here then is both a word of comfort unto the distressed, & a watch word likewise unto all in general. A comfort it must needs be unto the afflicted soul, that in the dearest children of God, the life of God is not always so manifest, but that sometimes they seem to be dead, yet at last do revive again, and do their former works. For why art thou so full of heaviness, O thou distressed soul, and why are thy thoughts so troubled within thee? Art thou even dead in respect of the life of God? Feelest thou no warmth of the Spirit within thee? Art thou cold in zeal, cold in prayer, cold in charity? Hast thou slacked that diligence which thou wast wont to use in the service of thy God, in thy duty towards thy neighbours and brethren? Well, pluck up thine heart, be not troubled nor fear. This is no other thing then sometimes befalleth even the dearest children of God: for sometimes even the best of them feel it to be so with them. Only tell me this: didst thou ever feel the life of God and the warmth of his Spirit within thee? Hadst thou sometimes comfort in the having of those graces, the want whereof doth now disquiet and discomfort thee? O what else? and there is thy grief that now thou findest not that comfort in them which thou wast wont to find. Well, be strong, and comfort thine heart. For thy God at the last will revive thee. Thy God will 'stablish the thing that he hath wrought in thee; and he that hath begun a good work in thee, will perform it until the day of jesus Christ: for whom he loveth once, he loveth unto the end. A cloud hath for a while overshadowed thee, and Satan for a time by a mist hath obscured thy light: but thy light shall break forth, though not as the Sun in his brightness, yet so clear that the life of thy God shall be manifest in thee. Only let this watchword be unto thee, and unto all in general, that when you feel such decays of the life of God in yourselves, either by dullness unto any duty, or slackness in any service, than ye stir up the grace of God in you, and labour by prayer and every holy course, that the grace which seemeth to be dead, may be revived in you. As therefore the Apostle exhorteth, Eph. 5.14. so say I unto you, Awake thou that sleepest, and stand up from the dead, even them that are dead in sin and iniquity, and Christ shall give thee light. Shake off that drowsiness which hath seized upon you, and stir up every good grace of God in you. Quench not the Spirit that is within you, but strive to grow up in grace and every good gift of the Spirit. Is your love towards God's Saints abated in you? Rom. 12.9. Harken to the Apostle, Be affectioned to love one another with brotherly love and let your love be without dissimulation and pray always unto the strong God of your salvation, that your love may abound daily towards all Saints. Yea, whatsoever good grace is decayed in you, give all diligence that it may be revived in you, and labour thereunto by all prayer and supplication in the spirit. The last thing which I noted in these words of the Apostle, was the Apostles excuse of the Philippians slackness to care for him. For, in that he saith, Wherein notwithstanding ye were careful, but ye lacked opportunity: he interpreteth their slackness to care for him to proceed, not from want of good will towards him, but from want of opportunity to send unto him that which they desired. Whence I observe this lesson for us, that we are not always sharply to censure the languishing of our brethren in faith, love or other virtue; but rather charitably to judge of them, and so much as in a good conscience we may, to salve and excuse them by a kind and favourable interpretation. Not the best but they have their infirmities, through which (sometimes) they so fall that they seem almost to be dead, as already we have heard, both omitting to do such things as they should do, and committing such things as they should not do: but many causes there may be of such failing in the performance of Christian duty. A defect there may be of zeal, yet proceeding rather from fear of disturbing the peace of the Church, then from want of inflamed desire to see the house of the Lord, wall & roof builded up in perfect beauty. A defect there may be of charity, yet proceeding rather from want of opportunity then from want of will to perform that duty. And so in other things, causes sometimes may be presumed to be of such and such faults which may excuse the faults. And therefore we are charitably to judge of the faults of our brethren, and rather in charity presume of that excuse for them which may be alleged, then by sharp censure to condemn them whom the Lord hath not condemned. Where yet we must have these caveats, first, that we deny not that to be evil which is evil, that to be sin which is sin; as they do that deny Abraham to have lied, when he said of Sarah, She is my sister: that deny joseph to have sworn when so often he protested unto his brethren by the life of Pharaoh; that deny Peter to have sinned (at the least mortally) when Paul withstood him to his face; and they likewise that say of pride, it is cleanliness; of covetousness, it is thrift; of deceit and fraud, it is wisdom; of hypocrisy, it is courteous humanity; of lascivious wantonness, it is requisite cheerfulness, and the like. For this is not charitably to bear with a fault, charity being, as not suspicious, so not foolish, to deny that to be evil which is evil; neither is it to excuse, but only by a lie. The second caveat is, that we do not farther excuse the faults and infirmities of any then in a good conscience we may: For if through favour or affection, or how else soever we do so, what good soever we shall do thereby unto others▪ surely we shall do great wrong unto our own souls: and howsoever haply we brook it for a time, Prou. 15.15. yet in the end shall it sting like a Serpent. A good conscience is a continual feast. But if in any man's behalf, or to any purpose we shall do more than in a good conscience we may, the end thereof will be bitter as gall and wormwood. Here then are three sorts of men to be reproved and condemned; first, such as upon every slip of their brethren, and every blemish wherewith they can be tainted, are ready sharply to censure them, and by their censure to condemn them whom the Lord hath not condemned: Rom. 14.4. Who art thou (saith the Apostle) that condemnest another man's servant? he standeth or falleth to his own master. 2.1. Yea, and in that that thou judgest another, thou condemnest thyself: for thou that judgest, dost even the same things, or the like that thou condemnest in others. Let us not therefore be hasty to censure or condemn one another for every fault, but let us bear one with another's infirmities. Let us judge of our brethren after the rule of charity, even as we would have others to judge of us when we fall through infirmity. There is one that judgeth both them and us; let us commit all judgement unto him that judgeth righteously; and in the mean time, think rather the best, than the worst, as charity bids us, then as our sense might lead us. Secondly, here are to be reproved and condemned, such as with too too light and slight terms pass over notorious and gross faults. For a generation of men there is, that to the end forsooth that they may seem charitable in their judgements towards their brethren, speak good of that which plainly is evil, and interpret that unto the best which in plain evidence is sinful and wicked. What? must charity be a fool? As she is not suspicious, so she is not foolish; as she will not easily think the worst, so she will not suffer herself to be abused. For if when a man should be present at the Sermon he be ordinarily bowling, or carding, or drinking, must I in charity think that he hath necessary occasions of absence? Or when a man willingly and wittingly runs himself upon the rocks by breaking the wholesome Laws of God, or of man, am I uncharitable if I interpret not his actions unto the best? Nay rather he misdeemeth of charity that so thinketh: and this will commonly (if it be marked) fall out to be true, that he that so urgeth a charitable judgement touching such things, and such men as offend these and the like ways, will be most uncharitable in his judgement touching the best men, and the best things. As therefore we are not too sharply to censure the falls of our brethren lest we offend against the rule of charity, so let us take heed lest upon a foolish conceit of charity, we think well of that which indeed is evil, and sooth them up in their sins whose sins were to be reproved. As the Preacher saith, Eccl. 7.18.19. Be not thou just overmuch. And again, Be not thou wicked overmuch: so I say, let us not too sharply censure the faults of our brethren: and again, let us not too lightly pass over gross and notorious faults: let us keep the rule of charity in judging our brethren: and again, let us not (to seem charitable) think of gross faults as small or no faults: let us not condemn, where the Lord hath not condemned: and again, let us not acquit, where the Lord hath not acquitted. Thirdly, here are to be reproved and condemned, such as (to excuse the faults and offences of others) say and do more than in a good conscience they may. For, as I am not always to condemn those men that do such things, as wicked and ungodly men, nor yet to acquit all those that do such things as good and godly men; so neither am I to excuse one sort or other, further than in a good conscience I may. Charity must rule me to excuse as I may, affection may not overrule me to excuse more than I should. Albeit therefore to excuse the faults of men may seem a very charitable fault, yet if in any respect we do therein more than in a good conscience we may, our fault is inexcusable, and our judgement sleepeth not. Let us therefore go so far in the excuse of our brethren's faults as in a good conscience we may, but no further. Let us be ready to make the best of things we may, but let us ever remember to hold faith and a good conscience. And let this suffice to be noted from the several points in these words. I speak not, etc. The Apostle having signified in the former verse, his great rejoicing in the Lord, for the Philippians care over him, now signifieth his rejoicing to be, not so much for the present gift they sent him, because therewith his want was supplied, as for their sakes, even for the fruit which should redound thence unto them, which he doth from the eleventh to the eighteenth verse. First therefore (to meet with the suspicion of a covetous or an abject mind,) he denieth that he rejoiced so greatly for the gift, because by it his want was supplied: and yieldeth a reason thereof, even because he had learned to be content with whatsoever state; which contentment of mind he professeth he hath of Christ, vers. 11.12.13. Secondly, he telleth them, that notwithstanding he rejoice not in their gift, yet he commendeth their liberality showed both now and at other times towards him, vers. 14.15.16. Thirdly, he telleth them, that the thing wherein he rejoiceth, is the fruit of their gift, for that it shall further their reckoning, verse 17. These be generally the points. I speak not, etc. In these words, as I said, the Apostle to meet with the suspicion of a covetous, or at least an abject mind, denieth that he rejoiced for their gift, as if before he had received it he had been cast down through want, or were not able to endure his want. For thus it might be objected and said: Yea indeed, doth this care for you so greatly rejoice you? Like enough your heart was down before this help came unto you. No, no, saith the Apostle, I speak not this because of want, because my want is supplied, as if before this supply came, I had been cast down through want, or were not able to endure want. For I have learned in whatsoever state I am, etc. which is a proof that it was not for the gift that he rejoiced, because his want was supplied by it, but for some other thing. Where I note, that the Apostle was neither dejected and cast down through want, nor his affection much altered by the supply of his wants. Whence I observe who they are whom want doth not pinch to cast them down through heaviness, namely, the children of God, who walk so as they have the Apostle for an example. What? are not the children of God pinched with want? Was not Abraham driven by famine out out of Canaan into Egypt? Was not Isaac driven by famine from one place unto another? And was not the same lot unto all the Patriarches? Had our blessed Saviour himself a house to put his head in? Were not the holy Apostles tried, as by many other ways, so by want? Yes surely, amongst other afflictions, want and penury is one, wherewith they that live godly in Christ jesus are sometimes pressed and pinched. But this is it, though they be in want, yet they are not overcome of want: even as the Apostle saith, We are in poverty, 2. Cor. 4.8. but not overcome of poverty. They look unto the Lord, and they rest in him; they know that poverty and riches, even both these are from the Lord, who maketh poor and maketh rich, and that all things work together for the best unto those that love and fear the Lord. And therefore they hang not down their heads, nor are casten down through heaviness, they murmur not at the Lord, nor break out into impatience, but patiently depend upon that God that commanded the ravens to feed his Prophet Elias, and that feedeth the young ravens that cry for want of food. They know that the Lord careth for them though the world seethe it not, and that he will supply their wants, so far as he seethe it good for them, and therefore they comfort and cheer themselves in him. Let this then teach us, not to look at men's wants, but how men are affected through their wants. Povertie or riches are no certain arguments of the love or of the hatred of God towards any. Both are mercies and blessings of the Lord unto the godly, and both are plagues and snares unto the wicked. By poverty and want the godly are oftentimes tried, to see whether they will blaspheme God to his face; whether they will murmur against the Lord, whether they can be content, as to receive good at the hand of God, so to receive evil; whether in time of adversity they will go away from the Lord. By riches likewise the godly are often tried, to see whether they will thereby grow proud, and forget the Lord; whether they will, as good Stewards, use them to the glory of his Name, and the good of their brethren; whether they will bear themselves as enriched by him, and make him their chiefest treasure. Both these (I say) are trials unto the godly, that the trial of their faith may be found to their praise, and honour, and glory at the appearing of Christ jesus. Again, poverty is often laid upon the wicked for a plague, as Solomon showeth, where he telleth the Sluggard, Prou. 6.11. that his poverty cometh as one that traveleth by the way, and his necessity as an armed man: and riches are often given them as snares, as the Apostle showeth, where he saith, that they that will be rich, 1. Tim. 6.9. fall into tentation and snares, and into many foolish and noisome lusts which drown men in perdition and destruction. Povertie then or riches, plenty or want, are not the things that we are to look unto, for that these are common to the wicked with the godly; but how they work upon men's affections, what effects they have among the children of men. Doth thy poverty and want make thee hang down thy head, break thy heart through heaviness, cause thee to murmur and grudge against thy God, drive thee to think of unlawful shifts for the supply of thy wants? etc. then I stand in fear of thee, neither can I comfort thee with any sweet promise of grace and mercy. But art thou cheered in thy God notwithstanding thy penury and want, dost thou wait upon him, depend upon him, and endure patiently? Is it enough for thee that he can supply thy wants if he will, and therefore then dost meekly submit thyself unto his will? Then surely thou art rich in God's favour, and unto thee belongeth an inheritance among the Saints. Again, do riches lift thee up in pride above thy brethren, set thee a running after noisome lusts and pleasures, choke the word, and the graces of God's Spirit within thee, and make thee to start aside from thy God like a broken bow? then thy riches are a snare unto thee, and they turn unto thy destruction: but if thou use them to God's glory, the good of thy brethren, and thine own only honest and godly comfort, than they are a blessing unto thee, and a token of God's favour. As then the Wise man saith, There is that gathereth, and yet scattereth; so I say, There is that wanteth, and yet is rich, that is rich, and yet wanteth; that wanteth the world's superfluity, and yet is rich in God's favour, and that is rich in worldly wealth, but poor in God's sight. As we bear or droop under our poverty, so we are poor or rich in the Lord: and again, as we use or abuse our riches, so we are poor or rich unto God. If then we be in want, let us not be cast down with heaviness. but let us be cheerful in our God, who can supply what wanteth if he will, and will if he see it good. If we have plenty, let us not abuse it to riotousness and wantonness, but let us use it to God's glory; so shall our want be comfortable, and our riches a blessing unto us. LECTURE LXXXIX. PHILIP. 4. Verse 11. For I have learned in whatsoever state I am, therewith to be content. 12. And I can be abased, and I can abound, etc. NOw in these next verses following, the Apostle signifieth his rejoicing to be, not so much for the present gift itself which they sent him, as for the fruit which thence should redound unto them: and in these words, I speak not, etc. he denieth that he rejoiced because his want was supplied by their gift, as if before that supply came unto him, he had been cast down through heaviness, or were not able to endure his want. Where, in that he was not cast down through want, I observed who they are whom want doth not pinch to cast them down through heaviness; namely, the children of God who walk so as they have the Apostle for an example. Not that the children of God are never pinched with want, but though they be oft-times in want, yet are they never overcome of want. For they look unto the Lord, and rest in him; they know that he maketh poor and maketh rich, that he can supply their wants if he will, and that he will, if he see it good: and therefore they droop not, they murmur not, but they depend upon him, they comfort themselves in him. Which should teach us not to look to men's wants or riches, but how these work on their affections, what effects follow these in them. For poverty and riches, plenty and want, even both these are common to the wicked with the godly, but they do not alike affect them both. The wicked, through want, droop, and murmur, & fall to all unlawful shifts, to supply their wants: but the godly are cheerful in their God, waiting upon him, depending upon him, enduring patiently; holding it enough that God can if he will, and will, if he see it good, supply their wants. Again, through riches the wicked grow proud, run after their lusts and pleasures, oppress their brethren, and forget their God; but the godly use their riches to the glory of God, the good of their brethren, and their own honest and lawful use and comfort. As therefore we bear or droop under our wants, we are poor or rich in God's favour: and again, as we use or abuse our riches, we are poor or rich in God's favour: and therefore, this is the thing that we are to look at, how men are affected through their poverty or their riches. Thus far we have already proceeded. It followeth. For I have learned, etc. This is the reason whereby the Apostle proveth that he spoke not because of want, that the supply of his want by their help, was not the cause of his rejoicing, as if before that supply came, he had been cast down through heaviness; but now that they had helped him he rejoiced. And his reason standeth thus: I have learned to be content with my own estate whatsoever it be, therefore it is not the supply of my want by your gift that causeth my rejoicing, but another thing. I have learned. How had he learned? He had learned out of the word, that he ought to be content with his estate whatsoever it was. But he had learned by long experience to be content with his own estate whatsoever it were: if he were in labours, in perils, in watchings, in hunger and thirst in fastings, in cold and nakedness, experience had taught him to be content with these things. Which he farther proveth, by an enumeration of divers states, wherein he knew how to carry himself, and therewith to be content. I can be abased, that is, if being in poverty and want, I be contemned and debased, notwithstanding whatsoever excellent graces of the Spirit I have, I know how to carry it, I can be content, and not droop the head: and I can abound, that is, if I abound in honour, wealth or favour, I know how to carry it, I can be content, and not be proud. Every where, for time and place, and in all things belonging to this life, I am instructed and religiously taught (for so the word signifieth) both to be full and to be hungry, and to abound and to have want, and still I can be content with which of these estates soever, and neither grow insolent through my better, nor be cast down with heaviness through my meaner estate, nor relinquish my duty in my calling whatsoever be my state. This I take to be the meaning of these words. So that here we have a reason of his denial in the words immediately before, and a confirmation of the reason, by an enumeration of divers states wherein he knew how to carry himself, and therewith to be content. Now let us see what instructions we may gather hence for our further use and benefit. The first thing which I note is from the reason of the Apostle, in that he saith, he hath learned, in whatsoever state he is, therewith to be content. Whence I observe a lesson very fit for us, and for all Christians to learn, even to be content with our estate whatsoever it is. The Apostle had learned this lesson by his own long experience: we have precept, and example, and experience to teach us this lesson. 1. Tim. 6.6.7.8. Godliness (saith our Apostle) is great gain, if a man be content with that he hath. For we brought nothing into the world, and it is certain that we can carry nothing out. Therefore when we have food and raiment, let us therewith be content. Where first to the commendation of contentment, he shows it to be the fruit of godliness. For as godliness hath this honour to be the only great gain of Christians; so hath it this fruit, that the man that is godly, is content with that he hath. Secondly is set down the reason which might and should make us to be content with that we have: For we brought nothing into the world, etc. Thirdly is set down an exhortation unto contentment, which may and aught to be unto us a precept, that when we have food & raiment, we should therewith be content. To the like purpose is that part of our blessed saviours Sermon, Mat. 6. where in earnest manner, and by many arguments he dissuadeth us from carefulness for food and raiment. For what else in effect is all that but a precept to be content with that we have, and to depend upon the Lord his providence for the rest? But if we had no precept or exhortation at all, the very example of our Apostle might and should prevail with us. For so he had taught us in the former Chapter, Phil. 3.17. where he saith, Brethren, be followers of me, and look on them which walk so, as ye have us for an example. He then being content with his estate whatsoever it was, we should look on him, and likewise be content with our estate whatsoever it be. Whereunto might also the examples of our blessed Saviour, and of all that have lived godly in Christ jesus, be added. For all the godly were always content with whatsoever state they had; and if they were not content, they were not godly; discontentment being as great an enemy unto godliness as any. But what needeth more to this purpose then the experience of God's children even at this day? For this, so many as fear the Lord, learn by continual experience at this day, that be our feet pinched in the stocks with joseph, or suffer we famine with the holy patriarchs, or be we persecuted by cruel tyrants with Eliah, or be we spoiled of all that ever we have by thieves, or by fire with job; or be we destitute of wealth, friends, and very necessaries for the maintenance of this life; or tempted, afflicted and tormented with the faithful children of God in the Primitive Church; yet still the Lord careth for us, and by his will all these things happen unto us; and as he seethe it good, he delivereth us out of all our troubles. I have been young, saith the Prophet David, Psal. 37.25. and now am old, yet never saw I the righteous forsaken, nor his seed begging their bread. In which place the Prophet bringeth in his own experience to show that the righteous are not forsaken at any time of the Lord, though sometimes they may seem to be forsaken; neither do their posterity beg their bread, as driven to any exigent further than the Lord seethe it to be for their good and his own glory. And upon the like experience which the children of God find in themselves, and see in others at this day, they may say the like. For though sometimes they be afflicted on every side, yet are they never in distress, but have a good issue; though sometimes they be in poverty, yet are they never overcome of poverty; though sometimes they be persecuted, yet are they never forsaken; though sometimes they be cast down, 2. Cor. 4.8. yet they never perish, as saith the Apostle of himself. Why should not then even experience teach us this lesson, to be content with our estate whatsoever it is? But it may be it will be questioned what it is to be content? The word which the Apostle here useth, properly signifieth such a one as is so content with that he hath, as that he resteth wholly in himself, neither needeth any thing of any other. And so only God himself is properly said to be content with that he hath, because he alone is all-sufficient having all things in himself, and needing nothing from any other, being therefore only blessed and only perfect. But here in this place, he is said to be content with that he hath, whose present estate wherein God hath set him, whatsoever it is, doth so satisfy him, that albeit he need many things, be much pressed, troubled and afflicted, yet he is contented, and patiently undergoeth whatsoever the Lord his will is. Whereas then by precept, and example, and experience, ye see, we are taught to be content with our estate whatsoever it is, the meaning is, that the present estate wherein God hath set us, whatsoever it is, and whosoever we be, ought so to suffice and satisfy us, that though in it we want many things, yet with it we should be content. The reason is: first because it is the state, be it poor or rich, wherein the Lord hath set us; and therefore not to be content with it, were to resist his will, and to become fighters against the Almighty. Secondly, because howsoever we may seem to want things that are needful for us, yet are we not forsaken of the Lord; and indeed howsoever the world seethe it not, nor cannot, yet do we want no manner of thing that is good For that of the Prophet is always true, Psal. 34.10. The Lion's lack and suffer hunger, but they which seek the Lord, shall want nothing that is good; good for them, and good for his glory. Want we may many temporal blessings, and yet we want nothing that is good, because the Lord knoweth it to be good that we want them. Wanting then nothing that is good, what reason but we should be content? Should we then be content with our present estate, whatsoever it is? This than should teach us to take heed and beware of covetousness, that monster of sins, which makes us change our God, worship other gods, and fall down before a wedge of gold, being therefore called idolatry. The covetous man he is never content with that he hath, but the more he hath, the more stil● he craveth: his desire is like unto hell, it is never filled, but with the horse leech still he crieth, Give, give; and like unto the grave, or the barren womb, or the earth that still drinketh in water, or the fire which the more fuel it hath, the more it is nourished; he never saith. It is enough. If he have but a little, he thinketh he hath not enough; if afterwards he have more, yet he thinketh he hath not enough; if after that he have more, yet he thinks of another enough, and enough is always to come, though already he have more then enough. Yea if with Ahab he have a kingdom, yet shall not poor Naboth be able to hold his own by him, but his vineyard, even his only vineyard he must have, and he will have. Many such there are which have enlarged their desires like hell, which can never be content with that they have, whatsoever they have. Whereupon are murmurings, contentions, mutinies, wars, thefts, and all unjust dealing, and in a word all evil. 1. Tim. 6.10. For covetousness (as the Apostle saith) is the root of all evil, which while men lust after, they err from the faith, and pierce themselves through by many sorrows. We may not therefore be like unto these, but, hating covetousness, we must be content with that portion which the Lord hath given us, be it more or less; with that state wherein he hath set us, be it better or worse. It he see it good to lift up our heads when we are low, he will; and again, if he bring us down from on high, he doth it because he seethe it good. Howsoever therefore it be with us, let us be content. Mat. 6.32. Your heavenly Father (saith our blessed Saviour) knoweth that ye have need of these things: and again, If ye which are evil can give good gifts unto your children, 7.11. how much more shall your Father which is in heaven give good gifts to them that ask him? Doth our heavenly Father know what we have need of? and will he give us the things which we need? If then we need health, he will send it if it be good for us: if we need wealth, he will send it if it be good for us: if we need liberty, he will send it if it be good for us: if we need peace or love in the world, he will give it if it be good for us; and generally whatsoever we need, we shall have if he see it to be good for us. Let us not therefore with the covetous worldling, never think we have enough; nor with the malcontented person, always mislike our present state whatsoever it is. He that openeth his hand, and filleth all things living with plenteousness, hath enough for us always in store, liberty enough, health enough, wealth enough, etc. to reach out unto us if he see it good for us. Let our eyes therefore always wait upon him, and let us learn in whatsoever state we are, therewith to be content. The second thing which I note, is from the confirmation of the Apostles reason, where he saith, I can be abased, etc. For in that he saith, I can be abased, and I can abound, be full and hungry, etc. he speaketh as well upon experience in himself as he had found that he could do, as upon a religious knowledge that he should do so. So that he had as well felt hunger and want, and been abased, as been full and abounded. Whence I observe, that the Lord in bestowing his temporal blessings upon his children, doth not always keep the same course, but some he blesseth with plenty and abundance, others he exerciseth with penury and want, and unto others he giveth experience of both. Gen. 13.6. Abraham and Lot were so rich in sheep and cattle, and so full of substance, that the land could not bear them that they might dwell together. Ruth 2.1. Boaz likewise was a man of great power, both for virtue, authority and riches. 1. King 10.23. Solomon exceeded in riches all the men that ever were before him or after him. And to be silent in the rest, of that good convert Zacheus it is said, Luk 19.2. that he was rich. Again, the widow was but poor, that threw but two mites into the treasury, Mar. 12.42. Luk. 16.20. and yet cast in all that she had, even all her living. That lazar Lazarus, who when he died was carried into Abraham's bosom, was a very poor beggar. Those that wandered up and down in sheep skins and in goate-skins, Heb. 11.37. being destitute, afflicted and tormented, that wandered in wildernesses and mountains, and dens and caves of the earth, were no great men, it may well be thought, in the world. Yea our blessed Saviour saith of himself, Mat. 8.20. that the foxes had holes and the birds of the heaven had nests, job 1.3. but the Son of man had not whereon to rest his head. And again, job in his time was the greatest man for substance & wealth of all the men of the East; and likewise he was as bare and poor and distressed as the devil by God's permission could make him. Ester 2. & 8. It is like that Mordecai and Ester in the land of their captivity had no great abundance and plenty for a while; but after a while the Lord exalted them both unto great honour and dignity, where they had all things at their desire. Our Apostle saith, 1. Cor. 4 11.12. etc. both of himself and of others, that they did both hunger and thirst, and were naked and buffeted, and had no certain dwelling place: that they laboured, working with their own hands: were reviled, persecuted, despised, and made as the filth of the world, and the of scouring of all things; and yet what by miracles which he wrought, diseases which he healed, and soule-conuersions which by his ministry were wrought, he was often much honoured, and many times abounded. Thus the Lord ministereth his temporal blessings as he will, to some more, to some less, and to the same men at some times more, and at some times less; even to all and at all times according to the good pleasure of his will. In some of his children he will be glorified by their poverty and want, by their crosses and afflictions, by their losses and disgraces: for in that in these things he giveth them a patiented and contented, and cheerful mind, so that they are not overcome of these things, nor cast down through heaviness as the wicked, herein God is glorified. Again, in some of his children he will be glorified by their wealth and riches, by their honour and preferments, by their power and authority: for, in that in these things he so tempereth them, that they use them to the glory of his name and the good of their brethren, and not swell thereby, nor abuse them as the wicked do, herein he is glorified. Again, in some of his children he will be glorified both in plenty & in want, both in honour and in dishonour: for in that by these things he so balanceth them, that they run on an even course, and neither sink too low by the one, nor are lifted too high by the other, herein also is he glorified. Let this then first teach them that abound in wealth and greatness, these two points: first, not to disdain their inferiors in wealth and greatness, as too mean for them to have any dealing at all withal. For how mean soever they be in the world's account, and how destitute of all things soever they seem to be, yet may they be as great in God's favour, and abound as much in the graces of God's Spirit, as thou that hast all things that thine heart can desire. And yet what a great favour ordinarily it is for the inferior to be admitted to the speech of his superior? Well, admitting you both to be alike great in God's favour, the difference which I find betwixt you is this, that if thou be the greater and wealthier, thou hast the greater account to make, which may not be any cause unto thee to disdain thy brother. The second point is, that they use their wealth and greatness to the glory of God and the good of their brethren. For not the having, but the well using of our riches and authority, etc. commendeth us unto God; and how much soever we have, if we use it not well that which we have, it is no token to us of his grace and favour towards us. Nay, if he give us riches and honour, etc. and not withal the grace to use them as we should, they are unto us an occasion of falling, of falling from God, of falling into idolatry, of falling into many foolish and noisome lusts, of falling into all the snares of the devil. Hast thou then wealth, honour, authority, & c? They are the blessings of God bestowed upon thee, whosoever thou art. But wilt thou know whether they be special favours bestowed upon thee, as upon his dear child? Consider then how thou usest them: for so they are, and are not special favours upon thee. Whereon if we did so think as we should, we would not so delight and set our hearts on them as we do, but we would think of well using them a great deal more than we do. As many therefore as God hath blessed with these things, let them study to glorify the Lord by them, that so they may have comfort in them, as in tokens of his special favour towards them: and always remember to rejoice in the Lord, as in your chiefest treasure. Secondly, for such as are abased and in want, let this first be a comfort unto them. For this, that they are abased and in want, that they are hungry, thirsty, cold, naked, reviled, persecuted, & the like, is no token that God hath forsaken them, or shut up his loving kindness in displeasure towards them. Nay, this is the cup that many of the best of God's Saints have deeply drunk on before them. Let them then comfort themselves in this, that thus they are brought into the fellowship of the Saints of God. Be it then tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword, or all these that press us, let them not be able to separate us from the love of God in Christ jesus our Lord, but in all these things let us be more than conquerors through him that hath loved us. Whatsoever we suffer or want in the world, let us comfort ourselves in this, that it is the beaten way wherein many of God's Saints have walked unto heaven. Secondly, let this teach them to bridle their tongues in their talk of them that are great and wealthy. It is a common fault with them of the meaner sort to say of them, that they have their riches in this world, they have their honour here on earth. But we are to know, that the Lord hath them that belong unto him in both sorts of men, high and low, rich and poor. Neither therefore let plenty be a prejudice to them that abound; neither let want seem to privilege them that lack: but as every man beareth his want, and useth his abundance, so let him be thought to have his portion among the righteous. Thirdly, such as have experience both of plenty, and of want, let them hence learn, not to stoop at the one, or stumble at the other. Let not their wants dismay them, nor their abundance exalt them. The Lord giveth, and the Lord taketh away; and his name is still to be blessed. Whether therefore we are abased or abound, whether we be full or hungry; whether we abound or have want, every where, and in all things we are to bless him, knowing that all things are according to his will. Now give me leave in one word to point at one other observation from these words. In that he saith, I can be abased, and likewise, I can abound etc. I observe a notable pattern of great perfection in a Christian; for than we grow to a notable perfection, when we can both be abased and abound, be full and hungry, etc. and still be content with the one or the other without murmuring or grudging. The philosophers and heathen writers have talked much of bearing both adversity and prosperity patiently, and have set down good precepts for walking constantly in them both, without drooping in adversity, or swelling in prosperity. But let any man tell me of the best of them, that kept that constant course in both, not daunted with the one, nor puffed up with the other. Nay in this degree of perfection, none of them can, but our Apostle must be the pattern for us to follow after, that we may all of us say with the Apostle, I can be abased, and I can abound, etc. Yea this is a thing which we should all of us know by experience in ourselves, that we can be abased, etc. and wherein we should be instructed and taught as in a mystery of religion, to be abased, and to abound, etc. for this is an holy point of Christian knowledge to know to be abased, and to abound, to be content with either, and not to relinquish any Christian duty for either. But alas, how ignorant are all sorts of men herein? In the Clergy, what ambitious seeking after the chiefest dignities? What heaping of livings one upon another, benefice upon benefice, prebend upon prebend, & of benefices in Commendam upon Bishoprics? In the Temporalty, what joining of house to house, and laying of field to field? What prying and prowling into all kinds of commodities? What thirsting and gaping still after more, more? And what is the cause of all? We have not learned both to be full and to be hungry, both to abound, and to have want. It may be, we can abound, but we cannot be abased: it may be, we can be full, but we cannot be hungry: it may be, we can away with plenty, but not with want. This pricks and pinches, and is as bitter unto us as death: but have we learned to abound and to be full? Nay we know not when we abound, or when we are full: and besides that, abundance and fullness makes us wanton, and proud, and forgetful of such Christian duties as we ought to perform, as might easily have been proved, if time had given leave. Long we then in our souls to grow forward in a good degree of Christian perfection? Let us learn both to be abased, and to abound, etc. Let not abundance or plenty make us wanton, or proud, or forgetful of our Christian duties: neither let penury and want make us murmur, or faint, or cast us down through heaviness. Let us walk constantly in both, in both let us be content, and in both walk in those holy ways which God hath ordained us to walk in. If we can once take out this lesson, it will bring with it such a Christian perfection, that we shall not be to seek almost in any point of Christianity. Let us therefore apply it, and as we grow either in wealth, or in want, let us think on it, that daily more and more we may know to be abased, and to abound, and that daily more and more we may be instructed, every where, and in all things, both to be full, and to be hungry, to abound, and to have want. LECTURE XC. PHILIP. 4. Verse 13. I am able to do all things through the help of Christ, which strengtheneth me. 14. Notwithstanding ye have well done that ye did, etc. I Am able to do all things, etc. We have heard what things the Apostle assumed to himself, and they were great things; as that he had learned to be content with his estate whatsoever it were, that he knew both to be abased, and to abound; that every where, and in all things, he was instructed both to be full, and to be hungry, both to abound and to have want. Now lest he should seem to boast too much of himself, or to give others occasion of boasting themselves, he giveth the whole glory of all that he is able to do, in all the things that he speaketh of, unto Christ, that enableth him thereunto. For the better understanding of which words, first it will be needful to clear them from that sense whereunto some wrist them. For thorough the malice of Satan, no doubt, either blinding the eyes of our Adversaries that they should not see the truth, or hardening their hearts that they should pervert the ways of truth: these words which by our Apostle are added (lest he should seem to boast too much of himself) are wrested by our adversaries unto the greatest boast of man's perfection that can be: these words wherein our Apostle giveth all glory unto Christ, are drawn by our Adversaries unto the glory of man, and his perfect obedience. For, to prove that man in this life is able perfectly to fulfil the Law of God, they allege this place as making to that purpose, where it is said, I am able. So that they give this meaning of these words; I am able, not only to be abased, and to abound, etc. but generally, I am able to do all things, even all things that the Law requireth, through the help of Christ which strengtheneth me, is, if he help and strengthen me by his grace, that what ability I want in myself, may be supplied by him. And hereupon they conclude, that man regenerate is able, by the grace of Christ working together with him and strengthening him, perfectly to fulfil the whole Law of God. Whereby, how much they pervert the meaning of the Apostle in this place, we shall easily perceive, if we look but a little into the doctrine which hence they deliver. For who is he that is able to love the Lord his God with all his heart, with all his soul, with all his mind, and his neighbour as himself? And yet this the Law requireth, Deut. 6.5. saying, Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy might; and, Levit. 19.15. Thou shalt love thy neighbour as thyself. Again, who is he that is able to continue in all things that are written in the Book of the Law to do them? Deut. 27.26. And yet the Law saith, Cursed is every man that continueth not in all things that are written in the book of the Law to do them. Again, who is he that doth good and sinneth not? james 3.2. 1. john 1.8. In many things (saith james) we offend all. And john, If we say that we have no sin, we deceive ourselves, and the truth is not in us. And sin, we know, is the transgression of the Law, 3 4. so that whosoever sinneth transgresseth also the Law. We know in part, 1. Cor. 13.9. saith the Apostle, we prophesy in part. Now, as is our knowledge, so is our faith, our love, our obedience. For so long as we are clothed with the earthly house of this tabernacle, as our knowledge is unperfect, so our faith, our love, and our obedience are unperfect. Yea, in the very best of us there is always a rebellion between the flesh and the spirit; and the better we are, the sharper oftentimes will the combat be. Who is he then that is able in this life perfectly to fulfil the Law of God? Unto Christ jesus God gave the Spirit without measure, and he was able perfectly to fulfil the whole Law of God, and did fulfil it for us, that the righteousness of the Law might be fulfilled in us, and we might be made the righteousness of God in him. But unto us, I mean even unto the most regenerate and sanctified man, the Spirit is given only by measure, so that the flesh and the lusts thereof are not altogether mortified and utterly tamed thereby, but oftentimes pricks they have in the flesh, and messengers of Satan to buffet them. How far off then are the best from perfectly fulfilling the whole law of God? Some indeed are said in the Scriptures to have walked in all the commandments and ordinances of the Lord without reproof, as Zacharie and Elizabeth; and others to have sought the Lord with their whole heart, as those godly Kings, David, Asa, josiah, etc. But we must understand, that as jeroboam and others are said, not to have followed the Lord with their whole heart, because they made & worshipped other gods, so those godly kings are said to have sought the Lord with their whole heart, because they have the honour which was due unto God, to him alone: and that Zacharie and Elizabeth were only (in comparison of others) said to have walked holily, & unblamably before men. For if their ways should have been examined before the Lord, then that of the Prophet should have been found true, In thy sight, O Lord, Psal. 143.2. shall no flesh living be justified; and well might that of Eliphaz unto job have been said of them, What is man that he should be clean? job 15.14. and he that is borne of woman that he should be just? Behold, 15. he found no steadfastness in his Saints, yea the heavens are not clean in his sight: how much more is man abominable and filthy, 16. which drinketh iniquity like water? In a word, not any of the sons of men that ever were since the fall of man, or are, were or are able to fulfil the law of God, but only unperfectly, and not in any sort perfectly, otherwise then by imputation. Christ his perfect obedience being imputed unto them through faith, and that which is unperfect in their obedience, being covered, and not imputed unto them through Christ. So that ye see the doctrine which they deliver from these words, is quite repugnant unto the doctrine of the holy Ghost throughout the whole Scripture. And therefore that cannot be the meaning of these words which they do give. Again, if the Rhemists had thought these words to have made any whit to that purpose, it is very like they would not have failed to have given that note hence. For we see how ready they are to wrest all places to the maintenance of their erroneous opinions. So that they passing this place over with silence, it is very like that they otherwise thought of the meaning of these words, than others of their profession have done and do. Whether then we look unto the doctrine which they gather from these words, quite repugnant unto the doctrine of the holy Ghost throughout the whole Scripture, or unto the judgement of some of themselves, as it may seem; it appeareth that the Apostles meaning is not, as our Adversaries do imagine, that he was able of himself to do all things, not only the things spoken of before, but all things generally which the Law of God required, through the help of Christ which strengthened him, and gave further strength and virtue unto his own strength and virtue. What then is the Apostles meaning in these words? Surely this (as appeareth by the tenor of them:) To clear himself of boasting himself touching the things that he had spoke of, he renounceth all his own power and strength, as if by his own power and strength he had been able to do those things, and he attributeth all unto the power and strength of Christ, saying, I am able to do all things, even all the things that I have spoken of, that is, I can be abased, and I can abound, etc. For so this universal speech is to be restrained unto the subject and matter here spoken of, as usually it is in other places of the Scripture: or if we will needs enlarge it further, then thus, I am able to do all things, that is, all things that belong unto my duty and calling. But how? by my own power or strength? No, but through Christ which strengtheneth and enableth me. He doth not say, through the help of Christ, as it is in our English Bibles: albeit that also might be said, for that he is often said to help us in the things wherein he alone worketh altogether without us: but he saith, I am able to do all things through Christ, whose work wholly and only it is to strengthen me by his holy Spirit in my inner man (for so the word seemeth here to signify) to do these things, even to suffer adversity, and not be cast down through heaviness; and likewise to enjoy prosperity, and not be puffed up with pride. This I take to be the simple meaning of the Apostle here. Where I note these two points, first, that the Apostle saith, that he is able to do all those things; secondly, by whom it is that he is able to do all things, even by Christ which &c. In the first point, where the Apostle saith, that he is able, etc. it is to be noted that he saith, I am able. He doth not say, I was able, etc. for indeed before he was called to the knowledge of God in Christ jesus, he was not able to do so▪ But he saith, I am able, implying, that now that Christ dwelleth in him by his holy Spirit, now that he is engrafted into Christ his body by the washing of the new birth, and the renewing of the holy Ghost, he is able to do all these things, to be abased, etc. Whence I observe this lesson for us, that being regenerate by the Spirit of God, and engrafted into the true olive tree Christ jesus, we are able to be full and to be hungry, to abound and to have want, and to do the things that are good. Before such time as we be borne again of water and of the Spirit, and be made partakers of the root and fatness of the true olive tree Christ jesus, the very imaginations of the thoughts of our hearts are only evil continually; our throats are open sepulchres, our tongues are full of deceit, the poison of Asps is under our lips, our mouth is full of cursing and bitterness our feet are swift to shed blood, destruction and calamity are in our ways, the way of peace we know not, the fear of God is not before our eyes: and in one word, we are wholly averse from every thing that is good, and only inclined unto that which is evil; being not grapes but thorns, not figs but thistles, not good but ill trees, not lively but dead branches, not friends but enemies, not the sons of God, but the children of wrath; not citizens, but aliens from the commonwealth of Israel, and strangers from the covenants of Promise. But being renewed by the Spirit, our hard hearts are softened, our froward wills are reform, our dark minds are enlightened, our inordinate affections are ordered, our wicked thoughts are bettered, and our whole man so made partaker of the godly nature, that we fly the corruption which is in the world through lust, and study to live soberly, and righteously, and godly in this present world. So that henceforth we are able to fly that which is evil, and to do that which is good: which also those manifold exhortations in holy Scripture imply, when we are exhorted to follow the truth in love, to mortify our earthly members, to procure things honest before God and all men etc. For albeit unto the wicked and unregenerate the Lord hath not opened their eyes or their cares that they can see the things that belong unto their peace, or hearken unto instruction, and receive understanding: yet hath he appointed thus to stir up his children, and made them able to do the things whereunto they are exhorted. We do not then (as our adversaries falsely charge us) in the question of , make men stocks and stones, such as in the things that are good, do nothing at all. Ye see, we say, that being regenerate by the Spirit of God, we are able to be abased, and to abound, etc. to do the things that belong unto our peace, and such as accompany our salvation. As therefore the Apostle saith unto the Corinthians, 2. Cor. 4.3. If our Gospel be hid, it is hid to them that be lost: so I say, If any man be not able to do the thing that is good, it is the man unregenerate, in whom Christ dwelleth not by the power of his Spirit. Here then is the point, not whether we be able to do the things that are good, for that we hold; but whether we be able by our own power and strength at all to do the things that are good, by whom it is that we are able to do these things, which was the second point that I noted in these words. Touching the second point then, ye see the Apostle saith, he was able to do all things; but how? Through Christ which strengthened him. He was able, but the power and strength whereby he was able, was whence? in any part from himself? No, no such word; but from Christ, who dwelled in him by his Spirit, and strengthened him so, that he could be abased, and he could abound, and still be content with his estate. Whence I observe, that the power and strength whereby we are able to do whatsoever thing is good, is not from ourselves, but from Christ, who by his holy Spirit so strengtheneth us in our inner man, that we can be content with prosperity or adversity, and are enabled to do the things that are good. And to this the holy Ghost giveth witness in very many places; 2. Cor. 3.5. We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. Where the Apostle doth not deny that we are able to think that is good; but he saith, that we are not able of ourselves as of ourselves, but only by God. So in this Epistle, It is God (saith he) which worketh in you both the will and the deed, even of his good pleasure. Where he denieth not that we are able to will or to do the thing that is good, but he saith that it is God that worketh in us both the will and the deed, of his good pleasure. Not to trouble you with more places to this purpose, by these ye see that it is not of ourselves but of God, that we think, will or do the things that are good. We think the things that are good, but it is he that makes us think the things that are good, by suggesting good cogitations into us by his holy Spirit which dwelleth in us. We will and desire the things that are good, but it is he that makes us will and desire the things that are good, by working good motions and holy desires in us by his holy Spirit which he hath given us. We fly the things that are evil, and do the things that are good; but it is he that makes us fly that which is evil, and do that is good, by ministering strength unto us through the power of the Spirit in us. We know how to be abased, and how to abound, how to be full, and how to be hungry, etc. but it is God that enableth us hereunto by the strength of his holy Spirit which he hath given us. Without him we can do nothing, as himself telleth us, joh. 15.5. not think any part of a good thought, not will any part of a good desire, not do any part of a good deed; so wholly is every good gift from him: but by him we are able to do all things that our duty requireth of us, though not in that degree of perfection which we ought, by reason of the sin which hangeth so fast on us, yet so as he will be well pleased with us, and perfect his praise in our weakness. Here than first falleth to the ground that error of theirs who maintain that we are able to do the things that are good by our own power and strength, being only helped by the grace of Christ. What is man that he should desire to part stakes with his Maker? Doth not God work all in all? The Apostle saith so: and shall not he then have the glory of all? Hast thou any good thing that thou hast not received of the Lord? The Apostle thinketh not: why then rejoicest thou in it, as though thou hadst not received it? In Christ we have all good things that we have, whether for this life present, or that that is to come; and whatsoever good things we do, we are wholly enabled thereunto through Christ which strengtheneth us. Let not us therefore set foot into any part of his glory, but as it is written, Let him that rejoiceth, rejoice in the Lord. Secondly, let this teach us what we are in ourselves without Christ; not fit for any thing that is good, not able to do a good deed, not able to will any thing that is good, not able to think a good thought, content with no estate, in adversity cast down with heaviness, in prosperity puffed up with pride, in want comfortless, in abundance reckless, & much worse than thus. And yet how ready are we to soothe up ourselves, and how gladly do we hear the praises of others for any thing that we say or do well? Nay rather than fail, we will break out into our own praises; and worse than that, we will either shut him out of all, unto whom all praise is due, or else enter upon a part with him. So far in love are we with ourselves, that we forget Christ, though without Christ there be nothing to be loved in us. But let us learn to know what we are in ourselves, and let us be confounded in ourselves; and for whatsoever we say or do well, let him have the praise, unto whom all praise is due. Thirdly, this should teach us in all things to glorify the name of Christ jesus, and to depend upon him. Are we persecuted, and yet faint not, in poverty and not overcome of poverty, tempted and yet stand fast, any way troubled and yet not dismayed? It is by Christ jesus. Fly we any thing that is evil? do we any thing that is good? It is by Christ jesus. He knoweth what we have need of, and he giveth it: he knoweth that without him we can do nothing, and therefore be strengtheneth us in all things. Sometimes his own arm helpeth us, and sometimes he strengtheneth us sometimes to do, & sometimes to suffer those things which otherwise we could not. How ought our mouths then to be filled with his praises, and how ought we always to depend upon him? By him we stand, and without him we fall. Let our songs therefore always be of him, and let his praises be ever in our mouths for such mercies as we have of him, and let us pray always with all manner prayer and supplication in the Spirit for the strength of his Spirit. Notwithstanding, etc. In these words the Apostle according to that wisdom that was given unto him, most wisely commendeth the Philippians for their liberality sent unto him. For the Apostle having before most peremptorily signified his constancy both in adversity and prosperity, that through Christ which strengtheneth him he could be content whether he were abased or did abound; the Philippians might haply say, Then our liberality needed not, you could have been as well without it as with it, and therefore we might very well have spared both our labour and our liberality. No, no, saith the Apostle notwithstanding that through Christ which strengtheneth me, I can be content whether I be full or hungry, yet ye have well done that ye have communicated to mine affliction: ye have well done, because ye have done your duty, ye have done that which Christ commandeth, ye have done that which hath great recompense of reward. But how did they communicate unto his affliction? We must understand, that we may communicate unto the affliction of God's Saints three ways: first, Act. 16.28. when we suffer the like afflictions that they do for Christ his sake, whether it be at the same time, as Paul and Silas did; or at divers times, as now the Saints of God which suffer, and are persecuted for righteousness sake, as were the Prophets and Apostles before. Secondly, when we are afflicted and mourn in ourselves for the affliction of God's Saints, albeit we do not suffer in our bodies with them. Thirdly, when we minister unto them what comfort we can in words, and what help we can in deeds. And thus the Philippians communicated unto Paul's afflictions lying now in prison, sending unto him their minister, and with him such gifts as might supply his wants. And this is it for which the Apostle in these words commendeth them. I can only point at such things as were hence to be observed. First in that the Apostle saith, Notwithstanding that I am able to endure want through Christ which strengtheneth me, yet ye have well done, etc. hence I observe, that the constancy and patience, and contentment of God's Saints, ought not to be any stay unto us of performing Christian duty which we own unto them. And yet how willingly do we make every thing serve to us for an excuse of slacking such duties as we ought to perform to God's Saints? If they be in prison, or if they be in any poverty and want, and bear it patiently and cheerfully, we commend them; but neither by word we comfort them, nor by other our help we relieve them. And why? They are cheerful enough, they need not our comfort: though they want, yet they are content with that they have, they beg not, and therefore we may spare our purse well enough. But our Apostle tells us, that notwithstanding it be thus with them, yet we shall do well to comfort them and to help them. Yea and surely it is the best done, that is done unto them. For they by such their contentedness and cheerfulness, give good testimony that they belong unto the covenant, that they are of the household of faith: and we as we are to do good unto all, so especially unto them which are of the household of faith. Secondly, in that the Apostle saith, they did well to communicate to his affliction, I observe, that it is a good deed to comfort and to help the Saints of God in their affliction and trouble. Rom. 12.15. And that it is so, appeareth both for that it is commanded as a duty, practised of the godly, and hath with it great recompense of reward. Weep with them that weep, saith our Apostle. What is that? That is, let their afflictions move you to compassion; and in token of your compassion, comfort and help them in their affliction. The Apostle to the Hebrews openeth it more largely, Heb. 13.3. where he saith, Remember them that are in bonds, as if ye were bound with them, and them that are in affliction, as if ye were also afflicted in the body. Thus did the Apostle himself, as himself witnesseth, where he saith, Who is weak, and I am not weak? who is offended, and I burn not? As if he should have said, Besides mine own afflictions which befall myself in mine own person, there is no other afflicted, but they touch me also with a compassion with them, both to sorrow with them, and to help them as I can. And see the recompense of reward that followeth it, Come (shall Christ say) ye blessed of my Father, inherit ye the kingdom prepared for you from the foundatione of the world; for I was an hungered and ye gave me meat, etc. Thus the Lord in mercy, and for his promise sake, rewardeth them that comfort and help his poor afflicted Saints in their affliction whatsoever it is. So that we cannot doubt but that it is well done to communicate to the affliction of God's Saints by helping and comforting them. It is then not well done not to communicate to their affliction. And yet who remembreth the affliction of joseph? Many good laws and Acts we have for the provision of the poor; I wish due execution of them. Beloved do we believe the communion of Saints? It is an article of our belief, and we will be loath to be tainted in any of them. As than we are joined in a fellowship with all God's Saints, so should we be touched with a feeling of such of their miseries as are in any kind of affliction. They are bought with as dear a price as we are, they are members of the same body with us. And shall the head in the natural body stoop down unto the foot if it be pricked or hurt, to look unto it and to help it, and shall not we look unto our poor brethren and distressed, & help them? Surely if it be well done to communicate to their afflictions, than it is not well done not to communicate to their afflictions; and if eternal glory in the heavens be the recompense of their reward that communicate to the affliction of God's Saints, then what shall be their reward that do not? The King, even our blessed Saviour shall say unto them in that day, Depart from me ye cursed into everlasting fire, Mat. 25.41. which is prepared for the Devil and his Angels. For I was an hungered etc. While we have therefore time let us do good unto all men, but specially unto them which are of the household of faith. Let us not forget the misery of the poor in their trouble. Blessed is he that considereth the poor and needy, the Lord shall deliver him in the needful time of trouble. LECTURE XCI. PHILIP. 4. Verse 15. And ye Philippians know also that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me, etc. 16. For, even when I was in Thessalonica, ye sent once and afterward again for my necessity. ANd ye Philippians, etc. The Apostle having in the former verse commended the Philippians for their liberality sent unto him lying now in prison at Rome, as very well done so carefully to communicate unto his afflictions; in these two next verses goeth forward with the like commendation of their liberality even since his first preaching of the Gospel unto them. First, by comparing them with the rest of the Churches of Macedonia, verse 15. Secondly, by giving them this testimony, that even when he was absent from them, and labouring with other Churches, they ministered unto his necessity, not once, but once and again. And lest by this his great commendation of their liberality he might seem to look after a new benefit, verse 17. he telleth them, that as his rejoicing in the Lord, whereof he spoke before, was not for his own sake, or for the supply of his want by their liberality; so neither this his commendation of their liberality from the first unto the last, was for his own sake, or that he desired a new gift of them, but both the one, and the other was for their sakes, and that in both he regarded the fruit which might further their reckoning. This I take to be the general purpose of the Apostle in these words. Now come we unto a little more particular examination of them. And ye: By this that he saith, ye also, etc. he meaneth that not only he, and the other Churches of Macedonia, but they also knew this that he now speaketh; what? namely, that in the beginning of the Gospel, that is, at my first coming into Macedonia, and preaching the Gospel unto you: for he speaketh not simply of the beginning of the Gospel, but of the beginning of the Gospel in that country of Macedonia, whereof Philippi was the chief city, Act. 16.12. and the first place that we read he preached in, in that country. This then, saith he, ye know, that at my first coming and preaching of the Gospel unto you, when I departed from Macedonia, that I might preach in other countries also, no Church of all the other Churches of Macedonia, neither Thessalonica, nor Amphipolis, nor Apollonia, nor any of the rest, communicated with me concerning the matter of giving and receiving, but ye only. Where first in that he saith, when he departed, etc. hence some gather that his manner was, where first he preached the Gospel to take nothing of them till his departure from them, and then to take of them sufficient for his journey to the next place, and for his provision there till he should departed from them. Secondly, in that he saith, no Church communicated with him concerning the matter of giving, etc. his meaning is, that whereas he had bestowed on the other Churches spiritual things, he had not, as had been meet, received of them again temporal things. The phrase of speech here used is borrowed from merchants or others which have their books wherein they set down their layings out, and their receivings in, that when they make their counts there may be a proportion in those things. So he meaneth that between those other Churches of Macedonia and him there should have been this proportion, that as he had ministered unto them spiritual things, so they should have ministered unto him of their temporal things. Thirdly, in that he saith, but ye only, he commendeth them above the rest of the Churches of Macedonia. In the next verse when he saith, For when I was in Thessalonica, he addeth this farther to the commendation of the Philippians for their liberality, that besides their liberality at his departure from them, when he was in Thessalonica, the metrapolitan city of Macedonia, and they had heard that he having passed through Amphipolis and Apollonia, and being now in Thessalonica, none communicated unto him; they sent unto him once and again while he was there to supply his necessity. In the verse following, when he saith, not that I desire, etc. his meaning is as he said, verse 11. that he speaketh not this, he commendeth them not thus, because he now, or at any other time desired a gift of them so much for his own sake, and for the supply of his own wants; but to signify the very true cause of his rejoicing, verse 10. and the very true cause of this his commendation of them, he saith, but I desire the fruit, &c. whereby he signifieth that the principal thing which he regarded in their gifts and liberality, was the fruit which should follow thereupon to further their reckoning, for that the Lord in that day should reckon this to their vantage, and accept it for good payment. The phrase of speech here used, is likewise borrowed from the merchants counting book; for as in case of the debt of a great sum of money unto a merchant, the more money that is noted in his book as paid, the more his reckoning is furthered that paid it; so the Apostle signifieth that the more of their charitable works towards him were as it were noted in God's book, the more their reckoning was furthered with God, who reckoned that to their fruit which they did unto him. So that the cause of his rejoicing, and commending their liberality principally was, because of the fruit which thence redounded unto them from God, who would recompense it in the heavens into their bosoms, and accept it in mercy as some acquittance of their debt. This I take to be the true meaning of these words. And now that we understand the meaning of the Apostle in these words, let us see what profitable notes we may gather hence for our farther use. And ye Philippians. In that the Apostle saith, that when he departed from Macedonia, none of the other Churches of Macedonia, but the Philippians only, communicated to his necessity, hence it may seem might be observed an example of great ingratitude in those Churches, that withheld their temporal things from the Apostle, when he had ministered unto them spiritual things. But I dare not altogether so judge them, because of that notable testimony which our Apostle giveth unto them in the latter to the Corinthians. Where he proposeth their example unto the Corinthians, 2. Cor. 8.1.2.3.4. thereby to stir them up to the relief of the poor Saints, and testifieth, that in their most extreme poverty they were richly liberal; that beyond their power they were willing, and that they even pressed the Apostle to receive their relief towards the poor Saints. A rare example of great piety, and very tender compassion. So that I impute their not communicating unto the Apostles necessity, at this time, rather unto forgetfulness, and some want of care for this time (which was sometime the fault of the Philippians, as we heard before) then unto ungratefulness, or any such notorious fault. The Apostles purpose I take rather to be to commend the Philippians, then deeply to censure the other churches. In this than that he saith, that when he departed from Macedonia, no church etc. I note the thing for which he commendeth the Philippians above the other churches of Macedonia; which was, the performance of that Christian duty towards him, to minister unto him temporal things when he had bestowed on them spiritual things. Whence I observe this lesson for us, that where spiritual things are bestowed upon us, there we should minister temporal things; where the Minister teacheth us with the word, there we should make allowance of maintenance unto him. Which point the Apostle proveth at large in the former to the Corinthians, and by many arguments: as first, by an argument taken from Soldiers; 1. Cor. 9.7. Who (saith the Apostle) goeth a warfare any time at his own cost? How much more should they that fight the Lord his battles, fight them at the church's cost? Secondly, by an argument taken from planters of Vines. Who (saith the Apostle) planteth a vineyard and eateth not of the fruit thereof? How much more should they that plant and work in the Lord his vineyard eat of the fruits of their own labours: Thirdly, by an argument taken from them that are occupied about cattle? Who (saith the Apostle) feedeth a flock, and eateth not of the milk of the flock? How much more should they that feed the Lord his flock with the sincere milk of the word, be fed by them with temporal food: Fourthly, by an argument taken from the testimony of Moses, where he saith, 9 Thou shalt not muzzle the mouth of the ox that treadeth out the corn, for that was the fashion in Palestina: how much less should their mouth be muzzled, maintenance be denied them that labour in the Lord his husbandry? Fiftly, by comparing spiritual things with temporal things; 11. If (saith he) we have sown unto you spiritual things, is it a great thing if we reap your carnal things: that is, things necessary for the maintenance of this life? Sixtly, by an argument taken from the allowance of the Priests of the old Law: 13. Do ye not know (saith the Apostle) that they which minister about the holy things, 14. eat of the things of the Temple? and they which wait at the Altar, are partakers of the Altar: so also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Thus ye see a large proof of this point in that one place by many arguments. Many other places there are pregnant also to this purpose, Galat. 6.6. as when it is said, Let him that is taught in the word, m●ke him that hath taught him partaker of all his goods: as also where it is said, 1. Tim. 5.17. The Elders that rule well, are worthy of double honour, especially they which labour in the word and doctrine: by which term of double honour, many do understand reverence, and things necessary for the maintenance of this life. The point is so clear, that to doubt of it, is to doubt of the truth of the Scriptures, which in so many places give so evident testimony thereunto. Which may serve to admonish many of us of a necessary duty wherein we use great slackness. Some of us can be very well content neither to be taught in the word, not to give any maintenance to the Preachers of the word. And these are men altogether senseless, without all feeling of God or godliness, in whose hearts the day-star of righteousness hath not yet risen, that they should know or thirst after the things that belong unto their peace. Others of us could be better content a great deal to give something to stay the Ministry of the word, that so we might continue in our ignorance, and sleep in our sins, then to have the word preached unto us. And these are men, not sick, but dead in sin, desperately wicked, and unto every good work, reprobate. Others of us can be content to hearken to them that labour in the word and doctrine, and that they should preach often, but care not how little to hear of allowance toward their maintenance. If they speak of the Ministers duty, of the assiduity and diligence which they ought to use, of the necessity that lieth upon them to preach the Gospel, of the woe that is unto them if they do not preach the Gospel, we like them well, and commend them much. But if they speak of their own maintenance, of their allowance due on our parts unto them: what say we then? Then forsooth they tell their own tales, they preach for themselves. Math. 10.8. Nay we can dispute very well against them out of the Scriptures in this point, and tell them that freely they have received, and freely they must give, 2. Thess. 3.8. and that Paul laboured with his own hands, because he would not be chargeable to them whom he taught. But see how herein we deceive ourselves. He that saith, Freely ye have received, freely give, doth he not immediately after say, that the workman is worthy of his meat? What then, doth our blessed Saviour cross himself? God forbidden. And yet either we must say so, or else that the former words make nothing against the maintenance of Ministers, especially the latter words being both so plain in themselves, and likewise alleged by the Apostle for the Minister's maintenance. 1. Tim 5.18. For the meaning then of those words; first I say, that they are to be understood of working miracles; which gift, as the Lord freely bestowed on his Apostles and Disciples for a time, for the better gaining of men unto the faith, so he would have them freely showed forth upon men, that as Elizeus the Prophet could by no means be wrought to receive any thing of Naaman the Syrian for healing his leprosy, so whatsoever sickness they should heal, whatsoever miracles they should work, they should not be wrought to take any thing for it. Secondly, if any man shall contend that the words are to be understood of the Lords work generally, that as freely they have received the grace, so freely they do the work, than I expound the words by that of the Apostle Peter, that they are to feed the flock of God which dependeth on them, 1. Pet. 5.2. caring for it not by constraint, but willingly; not for filthy lucre, but of a ready, mind. Surely it is no way the meaning of those words, that they that labour in that holy work, should be debarred of wages for their labour. Neither doth the example of the Apostle (labouring with his own hands) at all make against the maintenance of the ministery by the Church. First, he professeth that he wrought with his hands, not for that he ought so to do (for he proveth that they ought to have ministered unto him) but that they might have no exception against him. Secondly, the example of the Apostle herein is no way to press us, for that he needed not, as we, to attend unto reading, but being immediately taught of God, and furnished with all knowledge in the third heaven, he was able at all times to teach the way of God perfectly, though he wrought with labour and travel night and day. But we cannot intend manuary matters, and do the duties of our calling. Our duty is to attend unto reading to exhortation, 1. Tim. 4.13. and to doctrine; and the Church is to minister unto us necessary maintenance. How cunningly therefore soever we think we can dispute against the maintenance of the Minister by the Church, yet do we but deceive ourselves therein. This is true generally, that whatsoever we say or dispute, we will give as little to his maintenance as may be, we will withhold from him as much as we can, we think that well gotten that is saved from them, and we think every little too much that they have. Beloved, I have no cause but to persuade myself better things of many of you. Only I speak how it fareth commonly with men abroad. The people's readiness in all places to deceive their Ministers in all kind of their tithes, is often spoken of unto us that have some farther experience therein than what we have by hearsay. As for us, let it not be so with us, but let us be ready to communicate unto him that hath taught us in the word, that there be no complaint of our not communicating concerning the matter of giving and receiving. Every labourer is worthy of his wages. Let us not deny them unto him that oftentimes steeps his labours with us in his own blood. Nay, let us give them cheerfully unto him as unto him that watcheth for our souls. It is but copper that we give for the purest gold. Let us not stand upon this exchange, but let us offer it most willingly. The second thing which I note in these words is, that the Apostle saith, that the Philippians only communicated with him concerning etc. They waited not to see what the other Churches would do, whether they would give the Apostle ought or no, or what they would give, or when they would give, but they bethought themselves what they were in duty to do, and that they did, though they only did it. Whence I observe this lesson for us, that look what is our duty to do, that we are to do, though none join with us. If Noah should have looked what the old world did, and have fashioned himself like unto them, he had been like to have perished in the waters with them. But he looked what his God required of him, and though none joined with him, Genes. 6.7. yet he alone walked with the Lord, and therefore he alone was saved, when the rest of the old world was drowned with the waters. Or if Lot should have looked to the wicked conversation of the Sodomites, and defiled himself with their unlawful deeds, he had been like to have been consumed in the fearful burning of those sinful cities. 19 But he looked to the Law of his God, & though none joined with him, yet he alone walked in the ways of the Lord, and therefore when the city, and they that were in it were destroyed, he was saved. Or if that Samaritane that was cleansed with the other nine, should have stayed to wait what the other nine would do, his leprosy might have taken hold of him again. But he considered his own duty, and when he was healed, Luke 17. he turned back, and with a loud voice praised God, and fell down at his feet on his face, and gave him thanks: and therefore he was praised of the Lord, and cleansed of his leprosy. All which examples show plainly unto us, that we are not to look what others do, but what we are to do; and though all the rest of the world bow the knee unto Baal, yet must we with Eliah look unto the Lord our God, and serve him alone: whatsoever is our duty to do, that must we do though we only do it. Though there be but few that strive to enter in at the straight gate, yet must we strive to enter in at the straight gate: Luke 13.14. Exod. 23.2. neither may we follow a multitude to do evil. It is our duty that we must look unto, and be there many or few, any or none besides ourselves to join with us, yet must we do that which our duty requireth of us. This may teach us to reform a great fault in ourselves. We are none of us grown to that height of impiety (I hope) that in a desperate mood we will say, that we had rather go to hell with company, then go to heaven alone. But this is a great fault with many of us. In matters of contribution unto any good purpose, what do we say? No reason we should contribute alone, we will see what others will do; if they contribute, we will; if they will not, we will not; and saying thus, we think we say well; and if we add this, let others do, and in proportion we will not be behind the best, than we think no man can say more, or better. But thus still we depend upon the doing of others, whereas in doing good we should one go before another, and rather strive to be examples unto others, then stand upon the example of others. If we be the foremost, it may be others will follow us; and if we be alone, it is better to walk in the way alone, then out of the way with others. In matters likewise of election what do we say? We would gladly bestow our voice on the best, but the most go another way, and we can do no good by singling ourselves from the rest, a note of singularity we may bring upon ourselves; if there were any possibility to do good, we would bestow our voice as we should, but being none, we may not lose our voice that way, but bestow it another way. Thus we look at the example of others, and offend by the example of others, whereas rather by our example others should be condemned which do not as we do. Beloved, let this be our rule, to look what we should do, not what others do. Let us do that we ought, though we alone do it, & let us fly the rest, how many soever follow it. Let us by our example provoke others to do that is good, and if they do not follow it, let their judgement be upon their own head. If we alone walk in the ways of our duty, our reward is with our God, but their judgement sleepeth not, that either will not walk with us, or forsake us in the way. In the next verse the Apostle giveth this testimony unto the Philippians, that when he was absent from them, when he was in Thessalonica, they sent their liberality once and again unto him to relieve his necessity. Wherein first I observe a notable pattern of that great care which ought to be in the people for their Minister. The people should after the example of the Philippians, be careful to inquire into the state of their Minister, and as they shall understand him to need this or that help, this or that encouragement, so they should be willing once and again, even as need is with all cheerfulness, wherein soever they may to help them. But far otherwise is the practice with us. If his living be small, and he such a one as laboureth painfully in the word amongst us, yet will we not relieve him; and if we send once and again unto him, it shall be when we have got some advantage against him, some that may vex and trouble him, and either weary him of all, or turn him out of that little that he hath. His bareness and his want shall be his reproach amongst us, but no cause of any holy care for him. It should not be thus, but as the Philippians did, so should we do, even take all care for them that teach us in the word. Secondly, in the person of Paul, I note that it was Paul's necessity which the Philippians sent once & again to relieve. Whence I observe, that even the best Ministers of the Gospel of Christ jesus are sometimes urged and pressed with necessity. In Paul indeed it was less marvel, both because that was the infancy of the church, and for that he always went about either planting or stablishing the Churches, and settled himself in no certain place. But now that the Church is established, and the ministery settled, that now sometimes the very best should be pressed with necessity, I know not well what to say to it. It is certainly one of the shames and discredits of our Clergy, that in many places the worthiest labourers want, and the veriest loiterers abound. Some lights of the church have either nothing, or as little as little may be: & again, some others, that either cannot, or will not do any good in the Church at all, have living upon living, & dignity upon dignity heaped upon them. Ye see the note which I should prosecute: but time will not give me leave. LECTURE XCII. PHILIP. 4. Verse 17. Not that I desire a gift, but I desire the fruit which may further your reckoning. 18. Now I have received all etc. NOt that I desire a gift etc. In these words the Apostle signifieth the very true cause of that his joy in the Lord, whereof he spoke before verse 10. and the very true cause of this his commendation of their liberality in the two verses next before. For, as before he signified in verse 11. that the principal cause of his rejoicing was not because of his want, because his want was supplied by their liberality; so now he signifieth that the principal commendation of their liberality was not for that he desired a new gift of them, as some thereby might haply imagine; but the principal thing which he regarded both in the one, and in the other, the principal cause both of his rejoicing in the Lord for their care for him, and of his commendation of their liberality both first and last towards him, was the fruit which followed thereupon to further their reckoning in that day of the great account. But I desire etc. The phrase of speech here used is borrowed from the Merchant's counting-bookes: for as in case of the debt of a great sum of money to a Merchant, the more money that is noted in his book as paid, the more his reckoning is furthered that paid it; so the Apostle hereby signifieth, that the more of their charitable works towards him, were noted, as it were, in God's book, the more their reckoning was furthered with God, who in the great account should reckon that to their fruit & advantage, which they had done to him. What was then the things which the Apostle principally desired, even more than their gifts though he needed them? It was the fruit of their liberality, that they might reap the fruit thereof with God. And what was the fruit of their liberality? Namely, the furthering of their reckoning with God in that day when they should give accounts of that they had done in their flesh, whether it were good or evil; for the Apostle knew that this fruit should follow their liberality towards him, that thereby their reckoning should be furthered with God, who would reckon that upon their head to their vantage that they had done to him. And this was it which principally caused the Apostle to joy in their gifts and liberality. Thus much for the opening of the meaning of these words. Now let us see what observations we may gather hence, whereof to make some farther use for ourselves. Not that I desire a gift. The first thing which here I note is the Apostles diligent care to clear things as he goes. In verse 10. of this Chapter the Apostle signified his great rejoicing in the Lord for the Philippians great care for him, showed by the things which they sent him by their minister Epaphroditus. Whereupon lest it should be thought that before he received their gift, he had been cast down through heaviness, or were not able to endure his want, he clears himself of all suspicion of any such abject mind, and tells them in the next verse, that he spoke not because of want, that is, that he rejoiced not so much, because his want was supplied by their liberality, but there was another matter in it. Again, in ver. 11.12. he signified that he could be content with whatsoever state he were in, that he knew how to be abased, and how to abound, that he was instructed both to be full, and to be hungry, to abound and to have want. Whereupon lest he should seem to have boasted himself too much of himself, as if by his own power and strength he had been able to do all those things, he clears himself of all such arrogant presuming of his own strength, and tells them verse 13. that he is able to do all those things: but how? by his own power and strength? No, but through Christ which strengthened him. Again, the Apostle having said that through Christ which strengthened him he could endure want, and he could be content whether he were full or hungry, &c. hereupon it might be thought that he made small account of their benefit, and could as well have been without it as with it. He therefore clears this point also, and tells them that notwithstanding he could do all things through Christ, yet they had well done to communicate to his affliction. Again in verses 15.16. he highly commended the Philippians for their great liberality towards him even from the first unto the last, and preferreth them before all other Churches of Macedonia. Whereupon lest he should seem to affect a new benefit, to desire a new gift, he clears himself of any such desire, and tells them plainly that he doth not so commend them for that he desireth a gift of them. Thus, sometimes to clear the truth of doctrine, sometimes to free himself from unjust suspicions, always to rectify them that they do not misconceive of things, evermore he clears matters as he goes. Whence I observe a good lesson for the Minister of the Gospel of Christ jesus, which is, that he give all diligence in his teaching so to clear things as he goes, as that his people may not misconceive any thing either touching the truth, or touching himself. He is to be jealous of both, even with a godly jealousy; of the truth, that no speech of his may cause them to err touching the truth; that he speak not any thing against the truth, but for the truth; that in all simplicity and plainness he deliver the truth; or if at any time he speak something which may be mistaken, yet he so clear it before he leave it, as that there need to be no doubt of it. Of himself, that no speech slip him, nor any action pass him whereby he may be noted of impatience, or pride, or contempt, or covetousness, or any such spot of life; or if he do speak, or do any thing whereby any such suspicion is or may be fastened on him, that he so clear it, that he quite wipe it out; for if the truth be prejudiced, Mat. 18.7. it is a stumbling block in a brother's way, and a woe is unto him that putteth a stumbling block before his brother to cause him to fall: or if his own person be prejudiced, it is an hindrance unto the work of his ministery, & wherein shall he have any comfort if not in the work of his ministery? If the example of our Apostle even in this Chapter were not a sufficient precedent for all Pastors of God's people to this purpose, I might add thereunto both the example of our blessed Saviour, and likewise of the rest of the Apostles: for who so looketh into the new Testament shall see them always so diligent in this point, as they do not miss the teaching of any thing which might either prejudice the truth, or their own persons. But I pass over further proof for this point. This first might serve for a very good instruction unto many in the ministery in these our days; for how many are there in many places, that sometimes move more doubts than they do answer? How many that sometimes so speak, as that they leave their hearers in greater suspense than they found them? How many that so speak, as that their hearers by that they speak, cannot discern whether they be Protestants or Papists? How many that couch their matters so closely, and handle things so obscurely, as if they would not be understood? of whom ye shall hear some say when they come from them, they are fine men, great scholars, learned Divines: but ask them what they learned? they can say just nothing. How many are there that say they care not what, nor what men gather of that they say? How many that speak smoothingly, how many that speak eagerly, and yet never labour to clear themselves of hatred, and of flattery? Some are negligent & careless to consider what they speak, and these never think of clearing things as they go. Others are so little zealous of the truth, that though something slip them which may hazard the truth, yet they will willingly let it go; and these care no● for clearing things as they go. Others love to carry things in the clouds, and so to speak as that a man shall be little the better or the wiser; and these will not clear points as they go. But beloved, what should I speak to you of these things? Ye see what duty lieth upon us by the example of the Apostle; even so to clear things as we go, as that ye may not misconceive of what we speak. Hence then learn you to give all diligence in hearkening to the things that we speak: for if we be to be so careful as that nothing slip us which we clear not, lest ye should misconceive of any thing, then surely are ye to be as careful of attending to that we speak, that so ye may conceive aright of every thing that is spoken. Otherwise if your thoughts be wandering, and your wits (as we say) a wollgathering, what pains soever we take in clearing of things, yet do ye mistake things. And hereupon it is that we sustain many wrongs of them that hear us. We must take pains, and labour that ye may conceive aright of all that we speak; and ye must sleep a little and hear a little, and wander in your thoughts a little and hear a little; and then in something mistaking us, ye must run upon us, and we said, ye know not what. Howsoever this be commonly a fault amongst hearers, yet beloved, let it not be so amongst you. When ye come hither, pray unto the Lord that he will stir up your dull minds by his holy Spirit, that he will vouchsafe to bless the ministry of his holy word unto you; and when ye are here, give all diligence to hearken, that so ye may conceive aright of the things that are spoken, that so by the things which ye hear the Lord may be glorified, and yourselves edified, & builded up into a perfect man in Christ jesus. The second thing which I note is, the Apostles fatherly affection towards the Philippians; for in that he saith, that he desireth not a gift, but the fruit which may further, etc. he showeth that as fathers in their tender affection towards their children desire not any thing of them but for their behoof and good; so he in his tender love towards them, desires not any gift of them, but for their behoof and good in the day of Christ jesus. Whence I observe what a fatherly affection there ought to be in the Pastor towards his people, namely such, as that he seek not theirs, but them; not his own profit, but the profit of his people, that they may be saved. Thus our Apostle often professeth that he did; as where he saith, that he sought not his own profit, 1 Cor. 10.33. 2 Cor. 12.14. but the profit of many that they might be saved; and again where he telleth the same Corinth. that he sought not theirs, but them. Wherein he hath left a precedent for us, that as he hath done so we should do also. What then? Is not the Pastor to labour with his people in the word and doctrine for their salvation, and to desire nothing of them, to look for nothing at their hands? No, not so; for we heard the last day, that where spiritual things are sown, there carnal things are to be reaped, and that he that teacheth may as well require them of them that are taught in the word, as the soldier may do his pay, or the labourer his wages, or he that planteth a vineyard of the fruit of the vineyard, or he that feedeth a flock of the milk of the flock. But as at the first he is not to undertake this sacred and holy function in any covetous or ambitious desire for worldly maintenance or promotion, but in an holy desire to gain men unto the faith and knowledge of Christ jesus; so at no time is he so much to respect the gift and maintenance that he hath by his people, as the salvation of his people in the day of Christ jesus. In a place therefore where his living is allotted, and his maintenance set, the benefit of his living should not so much rejoice him, as to see his people offer their duties willingly, and give them cheerfully; for that this is a token of their growth in piety, & a fruit which shall surely further their reckoning. And so likewise in a place where only a voluntary contribution is made for a time, the allowance whatsoever it is, is not so much to rejoice him, as the evident tokens of their piety therein which make it, which shall further their reckoning. And the care which in both places is by him to be taken, is not to be for his own profit, but for the profit of his people that they may be saved, even for the gaining of them in the faith and knowledge of Christ jesus. To which purpose also is that of the Apostle Peter, Feed the flock of God which dependeth on you, 1 Pet. 5.2. caring for it not by constraint but willingly, not for filthy lucre but of a ready mind. But as our Apostle saith to the Corinthians, 1 Cor. 4.15. Though ye have ten thousand instructors in Christ, yet have ye not many fathers; so may it now be said, though many Churches and many congregations have many Ministers and teachers, yet have they not many so fatherly affected as seek not their own profit, but their profit that they may be saved. If we should look into the Popish Clergy, it would easily appear by their practice what it is they seek and desire. For to what end are their trentals, diriges, masses, bulls, pardons, and such other their trash, but for that they desire gifts, and seek after their own profit? It were to be wished that they only were such, and that there were no such amongst us. But what shall we say of them that so they may get in, care not how they come in, in at the window, or down at the house top? that stick not at these matters of simony and corruption, but swallow them down greedily? that take the fourth, fifth, seventh, tenth, twentieth part of the living, and leave the rest unto the Patron? that fly to Tarsus when they should go to Niniveh, and rather reside any where then where they should? that heap living upon living, and dignity upon dignity, and come either at none, or but at some one of them? that feed themselves, and fleece their flocks, but do not labour with them in the word? that keep no proportion concerning the matter of giving and receiving, but reap as many carnal things as they can, and sow either none, or as few spiritual things as they can? Do not these seek their own profit more than the profit of the people that they may be saved? Are not these of those that seek their own, and not that which is jesus Christ's? If they could say any thing for themselves, it is all well, surely I cannot say any thing for them. I wish that they who by their place may and aught to look to the reforming of these things, would in an holy care look unto them, and as much as in them is reform them. Work there will be; for hardly will these things be reform. Now as there are many in the ministery that neither are, nor will easily be persuaded to be so fatherly affected towards their people as to seek them, and not theirs, or more than theirs; so, beloved, are there many among you that hear us, and unto whom we are sent, that will hardly be persuaded of any of us that we seek not yours but you, that we seek not our own profit, but yours that you may be saved. Nay if we tell you that it is not your worldly commodities that we so much seek after, that it is not your carnal things that we so much desire, but that the principal thing that we long after even from our very heart root, is your godly growth in the faith and knowledge of Christ, and your salvation in the day of Christ, what do ye commonly twit us withal? namely this, that we shall long tell you thus before you will believe us. And this is one great cause in my judgement why oftentimes we labour all night and catch nought, why we spend our strength in vain, and for nothing amongst you, even your hard persuasion of us as wanting all such fatherly affection towards you. But as the fault is great of such in the Ministry as want such affection towards you, so is your fault also great to think that none in the ministery are so affected towards you. Where therefore their presence, their diligence, their watchfulness, their care over you give you no other cause, there persuade yourselves the best of your Ministers and Teachers. Yea persuade yourselves of this, that they seek not yours but you, that they seek not their own profit but yours that ye may be saved, that they desire not a gift, but the fruit which may further your reckoning. The third thing which I note is that the Apostle saith, that the fruit of their liberality towards him shall redound to the furtherance of their reckoning in the day of Christ jesus. Whence I observe a notable commendation of charitableness towards the poor, afflicted, and distressed, and generally of good works. The commendation is this, that look what we give unto the poor and afflicted members of Christ jesus, look generally what good we do, that shall as it were be reckoned upon our head in that day when we shall give our accounts what we have done in the flesh, whether it be good or evil. For imagine that it were with God as it is with man, and that he had a book wherein were noted as our debts so our payments; in the day when the account shall be made, whatsoever charitable work we have done unto any of God's Saints shall be reckoned unto us for good payment, and the more we have done, the more shall our reckoning be furthered; nay the good works that here we have done they shall then be recompensed with eternal glory in the heavens. Prou. 19.17. He that hath mercy on the poor (saith Solomon) dareth unto the Lord, and the Lord will recompense him that which he hath given. Mat. 10.42. Whosoever (saith our blessed Saviour) shall give unto one of these little ones a cup of cold water only in the name of a Disciple, verily I say unto you he shall not lose his reward. And in the last day, Come (shall he say) ye blessed of my Father, Mat. 25.34.35. inherit ye the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat, etc. The reason of such recompense of reward is, because Christ reckoneth it as done unto himself, whatsoever is done unto his members here on earth. If they be persecuted, he is persecuted, as that his voice from heaven showed when he cried, Act. 9.4. Saul, Saul, why persecutest thou me? when not he, but his Disciples were persecuted. And again, if they be relieved he is relieved, as that place of Matthew showeth, Mat 25.40. where he saith, Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. Now shall any good be done unto Christ the everlasting Son of the Father, and shall the reward be less than everlasting glory in the heavens? What shall we say then? Is salvation in the heavens the reward of our works? yea, it is so. Is it a reward due unto our works? Yea, it is so. Is it a reward due unto our works upon the merit of our works? No, in no sort. For when we have done all that we can, Christ hath taught us to say that we are unprofitable servants, Luc. 17.10. yea when we have done all things that are commanded us. And whatsoever afflictions we suffer in this present life, Rom. 8.18. Paul hath taught us, that they are not worthy of the glory that shall be showed unto us. The merit that we can talk of for our works, Dan. 9.9. job. 9.20. is to say with Daniel, To us belongeth open shame: and with job, If I would justify myself by standing upon the merit of my works, my own mouth shall condemn me; jam. 3.2. Esa. 64.6. for in many things we sin all: and all our righteousness, even the very best of it is as filthy clouts. How is salvation than a reward due unto our works? Even for the promise sake made unto us in Christ jesus. For therefore do we claim salvation as due unto our works, even because God hath made that promise in Christ jesus unto our works. But what was the cause of his promise? was it our works seen, or foreseen that they would be of such desert? No, but of his own free grace and mercy towards us, according to the good purpose of his will he promised it unto us. And therefore the Apostle saith, Eph. 2 8. Tit. 3.5. By grace are ye saved through faith, not of works, lest any man should boast himself. And again, Not by the works of righteousness which we have done, but according to his mercy he saved us. Thus we teach, and every where we exhort all men unto good works, and holiness of life, without which no man shall see the Lord. First then here, beloved, learn you to skill what manner of men they be that charge us that we preach only faith, but either mention not, or else condemn good works. Ye see we tell you out of our Apostle here, that they shall further your reckoning in the day of Christ jesus. And therefore we beseech you to abound in every good work until the day of Christ jesus: and know them to be of their father the devil that say, that either we mention not, or condemn good works unto our people. Secondly, hence learn to acknowledge and to magnify the great mercy of our God, who accepteth that for a furtherance of our reckoning, which if he should deal with us in justice could stand for no payment; for how I pray you stands it? We should bring gold for payment into the Lord's treasury. But we bring lead, and he accepteth it for gold. Our best righteousness is full of unrighteousness, yet doth he accept it. What? for our righteousness sake? No, for his mercy's sake, and imputeth unto us the righteousness of Christ jesus. Let our mouths therefore always be filled with his praises for such his loving mercies towards us. Thirdly, let this be a sufficient motive unto you to stir you up unto charitableness, and unto every good work; for seeing such is their acceptance with God that in that great account they shall further your reckoning, what should stay you but that ye should labour to be fulfilled with the fruits of righteousness? Time cuts me off that I cannot speak of these things, and I shall the next time be farther occasioned to speak of them by occasion of the text. LECTURE XCIII. PHILIP. 4. Verse 18. Now I have received all, and am well filled; I was even filled after that I had received of Epaphroditus, etc. NOw I have received all. Hitherto we have heard the Apostles thankfulness unto the Philippians for their care for him, and his commendation of them for their liberality towards him. Now he commendeth their liberality, and withal addeth a promise of recompense of reward for their liberality, and so concludeth the Epistle with praise and thanksgiving unto the Lord. In verse 18, first he signifieth the faithfulness of Epaphroditus, when he saith, Now I have received all: all? what? to wit, all that you sent by Epaphroditus. For herein he giveth him this testimony, that he had received the whole sum of him which came from them, which it is like they had specified. Secondly, he commendeth their liberality of the quantity of it, when he saith, I have plenty, and am filled. For hereby he signifieth that their liberality towards him was not scanted, but was such as plentifully supplied his wants, such as filled his desires; not that the gift which they sent him was so great and magnificent, (for the Churches of Macedonia were but poor, 2 Cor. 8.2. ) but though it were but small, yet such was his contentment, as that he was as well satisfied and as fully as the greatest man with his greatest riches. Thirdly, he commendeth their liberality of the acceptableness of it unto God, when he saith, An odour that smelleth sweet etc. For herein by a speech borrowed from sacrifices made by fire for a sweet savour unto the Lord, he signifieth that their liberality was as acceptable and pleasant unto God, as the sacrifice that smelleth sweet in the nostrils of the Lord. These are the principal points contained in these words, and this I take to be the meaning of them. Now let us see what notes we may gather hence for our further use and instruction. The first thing which here I note is the faithfulness of Epaphroditus, who kept nothing back of all that the Philippians sent unto the Apostle, but faithfully delivered whatsoever they sent unto him. Whence I observe a notable pattern of that faithfulness which ought to be in all Christians, to discharge that trust whatsoever it is that is reposed in them: even such should be their faithfulness, as that they whom it doth concern, may safely give them this testimony, that they have discharged the trust that was reposed in them. Such was the faithfulness of Samuel, who when he had asked of the people of Israel, Whose Ox have I taken? 1 Sam. 12.3.4. or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. They said unto him: Thou hast done us no wrong, nor hast hurt us, neither haste taken aught of any man's hand. So faithfully he had walked amongst them in all things, that they gave him testimony of his faithfulness before the Lord, and before his Anointed. Such faithfulness also our blessed Saviour figureth out unto us in the Parable of the servants, unto one of whom he gave five talents, and unto another two, to occupy withal until he should return whence he went, and in the end gave them this testimony, It is well done good servants and faithful, Mat. 25.15.20. 1 Cor. 4.2. ye have been faithful in little, I will make you rulers over much, enter into your Master's joy. And the Apostle telleth us generally, that it is required of the disposers, that every man be found faithful. Be it public or private things, for the body, or for the soul, goods of the Church, or other goods that we are trusted withal to dispense and dispose, it is required of us that we be faithful, even so faithful, that if need be, they whom it doth concern, may safely give us their testimony thereof. A good lesson for men of all sorts to learn: for Prince and subject, that for their faithfulness each to other, each may receive of other this testimony, I have received all loyalty, I have received all right of sovereignty; For Pastor and people, that for their faithfulness each to other, each may have of other this testimony; I have received all wholesome instruction from you, I have received all duties cheerfully from you: For master and servant, that for their faithfulness each to other, each may have of other this testimony, I have received all faithful service from you, I have received all that is just and equal from you. But have those or other like learned this lesson? I will particularly instance only in one sort of men, whose example best fitteth with this we have in hand. Patrons of Ecclesiastical livings have the patronage and donation of livings committed unto them. The churches of several places have committed that trust unto them, to confer them wholly upon men willing and fit to discharge a good duty in them. But use they the like faithfulness herein that Epaphroditus did with Paul? Do they give all that is allotted unto him, unto their Clerk whom they present? Doth the Minister receive all that the Church assigned him from his Patron? Nay I fear me, not many Ministers can say, I have received all that the church gave me by my Patron. Many may say, I have received by my Patron some part of that which the Church allotted unto me, perhaps the one half, perhaps the fourth part, perhaps the tenth, perhaps the twentieth part; but all cannot say, I have received all. But let such unfaithful Patrons as thus neglect to discharge the trust reposed in them, fear, that they shall never enter into their masters joy. It is for the good and faithful servant to enter into his masters joy; but the bad and unfaithful servant shall not enter thereinto. As for us, (beloved) let us look on the example of Epaphroditus, and as he did, so let us labour in all things faithfully to discharge whatsoever trust is reposed in us; that as Paul did unto him, so others may give unto us, if need be, their testimony of our faithfulness. If we have any of the Church's goods in our hands, any orphans goods in our hands, any relief by any contribution for any maintenance of any of God's poor Saints in our hands, or any such like trust be committed unto us, let us use all faithfulness therein, that even they whom our faithfulness doth concern may give us that testimony, that they have received all that should any way accrue unto them. But as for the sin of unfaithfulness touching any trust reposed in any of us, let it not be once heard of amongst us, as it becometh Saints; that we may defy all the world to their faces that shall, in the malice of their heart, seek to fasten any such note upon us. Let us with David hate the sins of unfaithfulness, and let no such cleave unto us: let us every man use faithfulness in whatsoever trust is committed to him, and let us assure ourselves of this, that as the Lord was with Abraham's servant, to bless him for his faithful service unto his master Abraham, so will he be with us to bless us in all our ways, and in all that we put our hands unto. The second thing which I note, is the Apostles great contentment with a little. An evident token whereof is this, that he saith, I have plenty, and am filled. For wherewith was he filled? With that which came from the Philippians, and which he received by Epaphroditus, which, it may be, supplied his present wants, and somewhat more. Yet having received this, which it is very likely was no great matter, he saith, I have plenty, and I am filled. Whence I observe a certain note of good contentment in the true Christian. If with that small or great store wherewith the Lord in mercy hath blessed him, he rest so satisfied, that he can say, I have plenty, and I am filled; it is an argument of his Christian contentment, and an argument that he is truly rich indeed. For, who more rich than he that is best content? or who better content, than he that is so satisfied with that he hath, as that he saith, I have plenty, and I am filled? If a man shall ask the covetous rich man, whether he have plenty, and be filled; his continual carking and caring, scraping and scratching together all that ever he can, will speak for him, and say, that he is not full. If a man shall ask the rich usurer, whether he be full, and have plenty; his continual eating and devouring of men by his wicked and ungodly usury will speak for him, and say, that he is not full. If a man shall ask the cruel oppressor and extortioner, whether he be full and have plenty; his continual grinding of the faces of the poor, and wring from his brethren whatsoever he can, will speak for him, and say, that he is not full. It is not great wealth and store that always fills a man, but the more a man hath, the more (oftentimes) he craveth: and the more cause he hath to think himself filled, the less he thinketh himself filled: and therefore, to be filled, sticks not at usury, oppression, extortion, bribery, or any unlawful and ungodly means; and yet never is filled, because never content with that he hath. Will ye then know (beloved) who they are that are content with that they have? will ye have an evident token of great contentment in a good Christian? Mark where ye hear these speeches, I have enough I thank God, I have plenty, I am filled; I am as rich as the Emperor, for he hath but enough, and so have I. It may be that they that thus speak have not the greatest wealth in the world, it may be that they have but, as we say, from hand to mouth, or little more; yet these are the speeches of them that are content with that they have, which mind not earthly things, but have their conversation in heaven. Learn therefore to skill of men's contentment in their desires by the words of their mouth: and look by what token ye judge of other men's contentment, let others also, by the like tokens in you, judge likewise of your contentment. None more like to be free from ungodly desires, and attempts by ungodly means to be rich, than they that are content with that they have: neither any more like to be content with that they have, than they that are so satisfied with that they have, as that they think and say, I have plenty, I am filled. As therefore we desire to seem content with that we have, and to be free from all suspicion of ungodly desires, and unlawful attempts to increase that we have, as not content with that we have; so let us follow our Apostle: and as he having that which supplied his wants, said, I have plenty, and I am filled; so whatsoever be our store, if we have but food and raiment, let us think and say that we have plenty, and that we are filled. The third thing which I note is the acceptableness of the Philippians gift unto God. Which the Apostle signifieth by a speech borrowed from sacrifices, the odour whereof smelleth sweet as presume in the nostrils of the Lord. Whence I observe how acceptable and pleasant unto God our works of charity are generally towards the poor and particularly towards the Ministers of Christ his Gospel, they are as sweet smelling sacrifices wherewith the Lord is well pleased. It is said that Noah after the deluge, Built an altar unto the Lord, Gen. 8.20.21. and took of every clean beast, and of every clean fowl and offered burnt offerings upon the altar; and it is added, that the Lord smelled a savour of rest; that is, he accepted his sacrifice, and was so well pleased that he ceased from his wrath. So in the mentioning of many sacrifices in Leviticus, it is often thus added, It is a offering, an oblation made by fire for a sweet savour unto the Lord. So that our Apostle calling our works of charity sacrifice, and sweet smelling odours, evidently showeth thereby how acceptable and pleasant they are unto God. Such a sacrifice Obadiah offered up unto the Lord, 1. Reg. 18.4. when he hide the Lord his Prophets by fifties in a cave from the fury of jezebel, and fed them with bread and water. Such a sacrifice Ebedmelech offered up unto the Lord, jer. 38.13. when he got jeremiah the Lord his Prophet out of prison, where he was cast into the dungeon, and dead almost with hunger. Such a sacrifice the house of Onesiphorus offered unto the Lord, 2. Tim. 1.16. when he sought out our Apostle diligently, and found him, and often refreshed him, and was not ashamed of his chain. These all in their charitable works for the Prophets and Ministers of the Lord offered up sweet smelling odours, and sacrifices acceptable and pleasant unto God. Such a sacrifice likewise the Churches of Macedonia offered unto the Lord, when in their extreme poverty they were richly liberal to the relief of the poor Saints at jerusalem. And with such sacrifices whensoever they are offered God is well pleased, as witnesseth the Apostle, where he exhorteth to such sacrifice: To do good, Heb. 13.16. saith he, and to distribute, forget not: for with such sacrifice God is well pleased. Yea he keepeth the good deeds of a man as the apple of his eye, and the alms of a man is as a thing sealed up before him. Yea look whatsoever good he doth unto the poor, Eccl. 17.20. the Lord shall recompense it him again into his own bosom. Prou. 19.17. For the day shall come wherein it shall be said unto such workers of charity, Mat. 25.34. Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world, for I was an hungered, etc. Here than first learn what the Christian sacrifice is wherewithal God is well pleased. The sacrifices of the old Law they are now abolished and done away, even since our blessed Saviour gave himself for us to be an offering and a sacrifice of a sweet smelling savour unto God. Other incenses and sacrifices which now in many places are offered and sacrificed unto idols and images they are an abomination unto the Lord. It is not perfumes in temples, burning of incense unto Saints, sacrificing unto stocks and stones, or hosts upon the altars, that are acceptable and pleasing unto God. Nay he that doth these things is as if he cut off a dog's neck, as if he offered swine's blood, as if he blessed an idol: nay he is an idolater, and he is an abomination unto the Lord. If we will be sacrificing, the Christian sacrifice which we must offer unto the Lord to be a sweet smelling savour unto him, must be the offering of the calves of our lips, even the sacrifice of praise & thanksgiving for such his loving mercies as he hath vouchsafed unto us; or else the offering of ourselves a living sacrifice, holy, acceptable unto God, which is our reasonable serving of God; or else the offering of our goods in a charitable devotion to the poor afflicted members of Christ jesus. These sacrifices are commended unto us by the Apostles of Christ jesus; Heb. 13.15. the first where it is said, Let us by jesus offer the sacrifice of praise always unto God; that is, the fruit of our lips which confess his name: Rom. 12.1. the second where it is said, I beseech you brethren by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable to God, which is your reasonable serving of God: Heb. 13.16. the third where it is said, To do good, and to distribute forget not, for with such sacrifice God is well pleased. And these are the alone sacrifice left unto Christians to offer, which are acceptable and pleasant unto God. Secondly, let us hence learn to strive every man to go one before another in doing good unto all the afflicted members of Christ jesus. It is a sacrifice acceptable and pleasant unto God, witness the Apostle here. It is more accepted with God than all offerings and sacrifice, witness the Prophet. Hos. 6.7. It shall further their reckoning in the day of Christ jesus; witness the Apostle in the words before. It shall bring with it great recompense of reward through the promise made of God unto us in Christ jesus; witness our blessed Saviour. Mat. 25. Gal. 6.10. Let us therefore as the Apostle exhorteth, While we have time do good unto all men, but specially unto them which are of the household of faith. Let us, as Daniel counseled Nabuchadnezzar, Dan. 4.24. Break off our sins by righteousness, and our iniquities by mercies towards the poor. Let us, as Solomon willeth, Prou. 3.3. Bind mercy and truth upon our necks, and write them upon the tables of our hearts. Let all hard-heartedness be far from us, and let the bowels of compassion be kindled within us so often as we behold the distressed members of Christ jesus. The law commandeth mercifulness and compassion even unto the poor beasts. How much more should we that are members one of another, we that are members of the mystical body of Christ jesus, deal mercifully one with another, and be fervent in charity one towards another. Beloved, let us consider ourselves? and provoke one another unto every good work. He that hath been slack let him be no more slack, and he that hath been forward this way let him be forward still. The day approacheth when we must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. Let us therefore make us friends of the unrighteous mammon, & let us lay up for ourselves treasure in heaven, whither neither rust nor moth corrupteth, and where thieves do not break through nor steal. And this shall we do, if as God hath blessed us we give unto the poor, and take pity & compassion on the fatherless and afflicted. LECTURE XCIV. PHILIP. 4. Verse 19 And my God shall fulfil all your necessities through his riches, with glory in Christ jesus. ANd my God shall, etc. The Apostles commendation of the Philippians liberality we have heard, which was this; First that in itself it was such as that after he had received it, he had plenty, and was filled; Secondly, that it was a sweet smelling odour, a sacrifice acceptable and pleasant unto God. Now unto this commendation the Apostle addeth a promise of recompense of reward for their liberality, and so concludeth the Epistle with praise and thanksgiving unto the Lord. In verse 19 where the promise is, first I note the Author of the recompense promised, which is God, whom the Apostle in great strength of faith calleth his God, both for his own comfort, and for the Philippians encouragement. Secondly, I note what recompense is promised, which is, that his God shall fulfil all their necessities; wherein he alludeth to that he had said in the former verse, that as he was filled by them, & all his necessities supplied through their liberality, so his God should fulfil all their necessities, and supply all their wants. Thirdly, I note the possibility of making this recompense, which appeareth to be easy because God is rich: My God shall fulfil all your necessities through his riches. Fourthly, I note the fullness of the recompense promised unto their liberality, in that it is said that he shall fulfil all their necessities through his riches with glory; all, with glory, that is, so plentifully and abundantly, and gloriously, that it shall be to the glory of his name. Lastly, I note the cause wherefore, or the means whereby such recompense shall be made, which is Christ jesus, in whom, and for whom, and through whom we have and receive both all the promises, and all the blessings for this life, and for that that is to come, My God shall fulfil, etc. with glory in Christ jesus. The sum then of these words is this, as if he had thus said: As I have plenty, and am filled by you, so that all my wants are supplied; so my God that helpeth me and comforteth me in all my troubles, my God that seethe and regardeth your mercies towards me, shall for a full recompense of reward fulfil all your necessities, and supply all your wants through his riches plentifully to the glory of his name, not for the merit of your work, but in and for jesus Christ, in whom, and for whom, you and your works are accepted. This I take to be the meaning of these words. Now let us see what notes we may gather hence for our farther instruction. The first thing which here I note is that the Apostle saith, My God, etc. which is not spoken by way of excluding them, as if he were not their God also, but partly out of the powerful might of his saving faith, partly to comfort himself in the midst of all his troubles, partly to note his upholding stay in all his troubles, and partly to imply unto the Philippians that what they had given unto him they had given unto God. For so it will appear, if the speech be well observed, that such near application hath always such signification. So David, The Lord is my rock and my fortress, Psal. 18.2. and he that delivereth me, my God, and my strength, my shield, the horn of my salvation, and my refuge. So Esay, O Lord thou art my God, Esay 25.1. Mat. 27.48. I will exalt thee, and I will praise thy name. So our blessed Saviour, My God, my God, why hast thou forsaken me? In which and many other like places, where the Prophets, and Apostles, and our blessed Saviour do use these particular speeches of, My Lord, my God, and the like, they do not use them as thereby singling out unto themselves a peculiar God, but in some such like respect as before was mentioned, to wit, either through the great strength of their faith, or for their comfort in their troubles, or to note their upholding stay in their afflictions, or else to imply the communication unto God's Saints to be a communication unto God. Whence I observe that such speeches are no note of singularity, no speeches to be either scorned or reproved in them that use them with reverence & in fear. Which I observe because of them that upon the hearing of such speeches, are strait way ready to brand him that useth them with some new name of Puritan, or Precisian, or the like; and in scorn to ask him who is his God, who is his Lord, and whether he have any peculiar God which is not our God, and our Lord. Of whom I ask again, whether the Prophets, and Apostles, and our blessed Saviour which used these speeches, were Puritans, or Precisians, or the like? If they were, why is it objected unto any man that he is? if they notwithstanding these speeches were not, why upon the like speeches is any man judged to be? Shall any man ask of any of them, who is his God, or who is his Lord, or whether he have any peculiar God? Why should then any such question upon the like occasion be made? It may very well be that they who now ask such questions, if Paul were now living, and now spoke or wrote thus, would ask him the like questions. Wherein learn a notable policy of the Devil. He seethe the great stay, and the great comfort that the child of God hath, when he comes so far as that with boldness and confidence he can say, my God, and my Lord. He seethe that whatsoever troubles do press us, whatsoever scorners do blow upon us, howsoever he seek continually like a roaring Lion to devour us, yet nothing can cast us down, if through the powerful might of a saving faith we can say, my God, and my Lord. He seethe that to come so near unto God, as to call him my God and my Lord, is to departed too far from him. And therefore he laboureth against this boldness and confidence, and near approach: and to this purpose hath devised to brand them with odious names that shall at any time so speak. Neither yet doth my speech tend to persuade the ordinary use of those speeches, my God, and my Lord. For our blessed Saviour hath taught us to pray, Our Father which art in heaven, and I know that our most usual speeches of our Lord, and our God, are most holy, and most Christian. Only this I say, that it ought not to be prejudicial unto any man, if at any time he say, my God, and my Lord. He may sometimes use them, and yet ought nor therefore either to be noted of singularity, or to be scorned or reproved. Let them consider what I say, that are so ready upon such occasions to brand men with names that they know not what they mean, & let us in no sort follow their example. Let us join with them that say, Our God, and our Lord; but let us not scorn or reproach them that say, My God, or my Lord. Nay, let us know, that nor we, nor any can have any greater stay or comfort then in this, that the Lord is his God, and his Lord. Thus much of this note by the way. The second thing which here I note, is, what recompense of reward the Apostle promiseth unto the Philippians for their liberality towards him. The promise is this, that as he was filled by them, and all his necessities supplied by their liberality, so God should fulfil all their necessities through his riches with glory. Whence I observe this lesson for us, that look what good we do unto God's Saints here on earth, God shall recompense the same into our bosoms, both with blessings in this life, and likewise in that that is to come. Deliver we the poor and needy in the needful time of trouble? the recompense is, Psal. 41.1. Blessed is he that considereth the poor and needy, the Lord shall deliver him in the time of trouble. Are we merciful unto the poor, and do we sell them come good cheap? The recompense is, He that is merciful, Pro. 11.17.26. rewardeth his own soul: and blessing shall be upon the head of him that selleth corn. Do we feed the hungry, cloth the naked, visit the sick, lodge the stranger, go to him that is in prison? The recompense is, Come ye blessed of my Father, Mat. 25.34. inherit ye the kingdom prepared for you from the foundations of the world: for I was an hungered, etc. In a word, are we ready to do good, to distribute, and to communicate according to our ability? The recompense is, we lay up in store for ourselves a good foundation against the time to come, to obtain eternal life. 1 Tim. 6.19. Mat. 10.42. Not a cup of cold water, given unto any in the name of a disciple, shall lose his reward. So merciful, and gracious, and bountiful, and liberal is the Lord our God, as that he doth repay one good turn unto our brethren, with an hundredth blessings from himself, and gifts of no value, with an eternal weight of glory. A great mercy of our gracious God, to promise or to pay such recompense of reward unto our works; and a notable inducement to stir us up unto all works of charity. The same motive the Preacher also useth, where he saith, Cast thy bread upon the waters, Eccl. 11.1. for after many days thou shalt find it: Cast thy bread upon the waters, that is, break thy bread unto the hungry, be merciful and liberal unto the poor; though thy alms may seem to be cast upon the waters, though it may seem that thou shalt never have thanks or aught else for that good thou dost: (for so too many think, that what they give unto the poor, they commit unto a dead hand, that it perisheth, that afterwards there is no remembrance of it:) yet saith he, Cast thy bread upon the waters. And why? he addeth a promise of mercy that shall follow upon it, for after many days thou shalt find it, that is, thy gift shall not perish, but thy God shall recompense it thee into thy bosom. Thou shalt find it in thy basket, and in thy dough, and in the fruit of thy body, and the fruit of thy ground, in the fruit of thy cattle, in the increase of thy kine, and in the flocks of thy sheep; or if not in these temporal blessings, yet in spiritual graces; or if not now for a season, yet after many days, as the husbandman receiveth the increase of his corn, which when it was first sown might seem to have perished; or if not in this life, yet certainly in the heavens when the Lord shall wipe all tears from thine eyes, and crown thee with glory and immortality. Here is then another kind of reasoning then thy carnal sense and reason teacheth thee to make. Thou thinkest that the way to be rich, is to be sparing, to hold fast, joh. 12.25. to give away nothing that thou canst save. But as our Saviour saith, He that loveth his life, shall lose it. So I say, he that thus loveth his riches shall not be rich: but the way to keep and to increase riches, is to bestow them on the poor. Where they seem to be lost, there they shall be found; where they seem to be cast upon the waters, there they shallbe laid up in heaven, where neither rust nor moth corrupt, and where thieves do not break through nor steal. Why is it then that the bowels of our compassion are shut up against the poor? for in many places the poor cry, and none helpeth them, they faint in the streets and none succoureth them, they mourn in their souls and none comforteth them, they perish for want of food, and none relieveth them. I persuade myself that it is not altogether thus amongst us: but in many places it is thus. And what is the reason? Verily our diffidence and distrust is the cause of all this. We see not how we shall have sufficiency for ourselves if we be bountiful unto others: we see not but we shall want ourselves if thus we do supply the wants of others; and though it may be we dare not openly speak unto the point, of God's promise of a recompense of reward unto whatsoever we do unto his poor Saints here on earth, yet do we think with ourselves that if we should rely much upon this, we might quickly bring ourselves unto the beggars staff, and then who would pity us? Thus though the promise be made unto us of fulfilling all our necessities, yet such is our blindness that we cannot see, and such our distrustfulness that we doubt how our necessities shall be fulfilled, and therefore we hold back, and do not stretch out our hands unto the poor and needy. Our Apostle therefore to meet with this doubtfulness, telleth us that God that maketh this promise unto us is rich, and he will fulfil all our necessities through his riches. If a poor man make a large promise of great bountifulness, we may well doubt how he will be able to make good his promise. But if a rich man make such a promise, especially being a good man, and one that is wont to keep promise, who will make any doubt of the performance of his promise? Now our God that unto our works of charity hath made this promise to fulfil all our necessities, is rich. Psal. 50.10.12 For all the beasts of the forest are his, and so are the cattle upon a thousand hills: the whole world is his, and all that is therein. The eyes of all wait upon him, 145.15.16. and he gives them their meat in due season; he openeth his hand, and filleth all things living with plenteousness. All riches of grace and glory, of this life, and of that that is to come, are with him, and unto whom he will he giveth them. And therefore the Apostle telleth the Corinthians, saying, 2 Cor. 9.8. God is able to make all grace to abound toward you, that ye always having all sufficiency in all things, may abound in every good work. The Corinthians they did as we do, they feared that if they should give much to the relief of the poor Saints, they should impoverish themselves thereby. For they thought, that whatsoever was given to others, was taken from themselves. And therefore they gave, when they gave, very sparingly, and nothing cheerfully. Whereupon the Apostle tells them, that God is able, to wit, through his riches, to make all grace to abound towards them; that is, to repay them all that they have given with advantage, that they might have enough both for themselves, and also to help others withal. So rich is our God that he can, and so good is our God that he will do thus unto all them that sow liberally, and give cheerfully. And why should any man doubt of this? When thou sowest thy come in the ground, dost thou not hope to receive thine own again with advantage? and dost thou not reap oftentimes a great deal more than thou didst sow? Why then shouldest thou doubt after thy dispersing to the poor to reap seven fold more for it? Why shouldest thou not hope to receive thine own again with very great advantage? Considering these things, beloved, let it be far from us to doubt that poverty will follow our liberality. Let us not think with ourselves that the more we give the less we have, but rather that the more we give the more through his riches we shall have. Let the poor therefore be our field wherein we sow our corn, and surely we shall reap plentifully: let the poor be our altar whereon we make our offering, and then surely our sacrifice shall be acceptable and pleasant unto God: let the poor be our chest wherein to hoard our treasure, and this shall surely further our reckoning in the day of Christ jesus. If our liberality abound according to our ability to the poor, our God shall fulfil all our necessities through his riches, yea he shall fulfil them with glory, even with such plentifulness and abundance as that his name may be glorified thereby. The third thing which I note is, that the Apostle saith, that their recompense of reward was in Christ jesus. Whereby he giveth them to understand that God made this recompense of reward unto them of their liberality towards him, not for their works sake as upon desert, but for Christ jesus sake only by grace. Whence I observe how the promises of God touching the recompense of reward for our works, are made good unto us; the promises are made and paid only in Christ jesus, not any way for the merit of our works seen or foreseen. In him God from the beginning loved us, and made all his loving promises of his sweet mercies unto us, and in him partly now he doth, & partly hereafter shall make them good unto us through his riches with glory. This our Apostle witnesseth where he saith, 2 Cor. 1.2. that all the promises of God in Christ jesus are yea, and are in him Amen; that is, in him they are all made and performed, ratified and established. And the reason is plain; for why doth he make or perform such promises unto us, but only in his gracious love and favour towards us, every promise of his unto us being a testimony of his love towards us? And how doth he love us but only in Christ jesus, in whom alone he is well pleased? Mat. 3.17. His promises then unto us being made and performed only in love unto us, & his love unto us being only in Christ jesus, it is plain that all his promises are made and performed unto us in Christ jesus alone. By him we are reconciled unto God, and in him, through him, and for him we have whatsoever we have. So that whensoever any promise is made unto us throughout the whole Scripture, either of blessing for this life, or for that that is to come, of temporal or of eternal reward, of safety from enemies, or of salvation in the heavens; still we are to lift up our eyes unto heaven where Christ jesus sitteth at the right hand of God, & to know that in him alone both the promise is made, and shall be performed unto us, through the love of God wherewith he loveth us in him. Hence then, first, we learn not to credit any such as shall tell us that any reward is promised or given unto us for the merit or worth of our works seen or foreseen. For let but this ground be laid, which is most certain and true, that all the promises of God unto us are made and performed in Christ jesus; then must it needs be concluded, that in us no merits or any thing were seen or foreseen, wherefore such promises should be made or performed, and that we are altogether unworthy in ourselves unto whom any such promises should be made or performed. For therefore are they made and performed in Christ jesus, because in us there is nothing wherefore they should be performed or made. Or if there be, then as the Apostle reasoneth touching justification, saying, If righteousness be by the Law; that is, by the works of the Law, than Christ died without a cause; so do I touching this point, If in us there be any thing wherefore the promises of God should be made or performed, then in vain are they made and performed in Christ jesus. I omit to speak of the great unworthiness of our best works, because I have spoken to that purpose often heretofore. Only for this time let this ground be considered, and if any man at any time shall seek to persuade you that this or that reward is promised and shall be given unto you for the merit of your works, tell him that it is promised and given unto you in Christ jesus, and therefore not for any merit of your works. Secondly, hence learn the stableness of all Gods promises made unto his children. As this here is, so they are all made in Christ jesus, and therefore must needs be stable and never fail. Even as we say, that whom he loveth once he loveth unto the end, because whom he loveth in Christ jesus, him he always loveth; so his promises being all founded and grounded upon his love, once made unto his children shall not fail for ever, because they are all made in Christ jesus. A notable comfort unto all God's children. Hath he promised life and salvation unto all that believe in his name? hath he promised deliverance out of troubles unto those that love & fear him? hath he promised to fulfil all their necessities that show mercy to the poor? Here is the comfort that not one of these promises shall fail for ever, because they are all made in Christ jesus, in whom he loveth us for ever, and therefore keepeth his promises made in him unto us for ever. Let us not therefore fail of what he requireth of us, and assuredly he will not fail of whatsoever he hath promised us. Thirdly, hence learn that the promises made of God belong only unto them that are in Christ jesus. The proof whereof is this, because the promises made of God are only made in Christ jesus: so that until such time as we be graffed in Christ jesus, and made one with him, we are mere strangers from the covenants of promise, and quite aliens from the commonwealth of Israel. Holy things are not for dogs, nor pearls for swine, nor the children's bread for whelps: his faithful oath is unto Abraham and his seed, and his holy promises unto them that be at peace with him. And who are at peace with him but they that are in Christ jesus his Son, by whom we are reconciled unto him? In vain therefore do they look after the promise that bear not fruit in the true vine Christ jesus. Worldly blessings they may have, and that in abundance. Mat. 5.45. For he maketh his Sun to arise on the evil, and on the good, and sendeth rain on the just and unjust. But the sure promises of grace and glory are unto jacob his people, and to Israel his inheritance. Will we therefore take comfort in his promises? The Spirit must witness unto our spirit that we are in Christ jesus. Will we lay hold on the promises as belonging unto us? So we may, if in the assurance of our souls we can cry, Abba, Father. And therefore as we love and long to be partakers of the promises, so let us in all things grow up into him, which is the head, that is, Christ. Let us be merciful as our heavenly Father is merciful, and let us do good unto all, but especially unto them that are of the household of faith. If we communicate unto the necessities of the Saints, the Lord our God shall fulfil all our necessities through his riches with glory in Christ jesus. This promise is sure, because made in Christ jesus, and belongeth unto us if we be in Christ jesus, and walk worthy of Christ jesus, abounding in this, and every good work until the day of Christ jesus. Now one word of that wherewith the Apostle concludeth his Epistle, saying, Unto God, even the Father, etc. Unto God, etc. In these words the Apostle concludeth the Epistle, with praise and thanksgiving unto the Lord. Where first I note that now he saith, our God. Before he said, my God; now, our God. So that howsoever more scruple be made about the one, than the other, yet ye see there is warrant for both, to use this or that speech as the occasions are. Secondly, I note that the Apostle saith, our Father. Not any but Christ alone saith, my Father. He when he speaketh of himself saith, my Father; when he speaketh of us saith, your Father, as that place witnesseth where he saith, joh. 20.17. I ascend unto my Father, and your Father, and to my God, and your God. He can only say, my Father, because he alone is his Son by eternal generation; we only can say, our father, because we are only his sons by Adoption through Christ jesus, and regeneration by his Spirit. Thirdly, I note that here he is called our God in respect of our creation, and our Father in respect of our regeneration: our God in respect of temporal, our Father in respect of eternal blessings. Now unto God even our Father for both, even for all be praise for evermore; that is, throughout all ages from generation to generation, that as his mercies endure for ever, so his name may be blessed and praised for ever. Whence I observe, that always in all things God even our Father is to be praised; writ we, or speak we, remember we, or mention we temporal blessings, or spiritual graces, still he is to be praised. And the reason is; For of him, and through him, and for him are all things. In all things therefore let us glorify God through jesus Christ, & let us always have that song in our mouths, Apoc. 7.12. Praise, and glory, and thanks, and honour, and power, and might be unto our God for evermore, Amen. And as our Apostle concludeth this his Epistle with praise unto the Lord, so let us remember to praise our God for that it hath pleased him so often to assemble us together to hear a great part of this Epistle opened unto us, and thence to be instructed in the things that belong unto our peace. The beginning of this work was his doing, and the continuance of this work is his doing. Unto him therefore even God our Father be praise for evermore, Amen. LECTURE XCV. PHILIP. 4. Verse 20. Unto God even our Father be praise for evermore. Salute all the Saints in Christ jesus. The brethren which are with me, etc. NOthing being needful to be spoken touching the coherence of these words with the former for the better understanding of these, I will also omit the repetition of what was spoken the last day, and trust unto your faithful remembrance, the rather for that my desire is at this time to conclude my observations upon this conclusion of the Apostle. In these words therefore now read, we have the conclusion of this whole Epistle. Where first he concludeth the Epistle with praise and thanksgiving unto the Lord. Secondly, he addeth, as his manner is, certain salutations. First for conclusion of the Epistle he saith, Unto God even our Father, etc. or, unto our God and our Father, referring our unto both, as usually it is wont. Where first I note unto whom all praise is due, even unto God our Father, our God, and our Father. And here by the way first I note that the Apostle saith, Unto our God. In the former verse he said, my God, now he saith, our God. So that howsoever more scruple be made about the one then about the other speech, the one being used and approved by all, the other being scorned and reproved by many, yet ye see there is warrant for both; and as the occasions are, so we may use this or that speech, unless we will take upon us either to censure the Apostle for using as well the one as the other; or think that the Apostles example may not be our warrant to use as well the one as the other. It is, as I told you the last day, the policy of the Devil, to the end that he may stay men from this boldness and confidence, and near approach unto God, as to call him my God and my Lord, to brand them with most odious names, and to heap on them most opprobrious speeches that shall at any time so speak. But if we keep the true pattern of the most wholesome words which we have learned of our Apostle, 2 Tim. 1.13. as he willeth us, it is warrant enough for us; and if we do so, whatsoever opprobrious name or speech is cast upon us, lights as well upon him as upon us, and so long we need not much to move or trouble ourselves thereat. The second thing which here by the way I note is, that the Apostle saith, Unto God, even our Father. God he is the Father of our Lord jesus Christ, and he is the Father of us all. And hereupon he saith, joh. 20.17. I ascend unto my Father and your Father, unto my God and your God. But not any but Christ alone when he speaketh of God, can say, my Father. The reason is in the difference of the manner how he and we are called sons. For in a large different manner are he and we called sons: he, by eternal generation of the substance of the Father, we only by Adoption through jesus Christ his Son, and regeneration by his Spirit; he the only begotten Son of God by nature, we all the sons of God, not by nature but by grace; nor only as the Angels in respect of our creation, but in respect of our Adoption and regeneration. Albeit therefore one God be the Father of our Lord jesus Christ, and the Father of us all, yet because of this different manner, how he is his and our Father, we cannot say as he, my Father, but only our Father. Neither is it observed that any saith with Christ, my Father, 28. as many say with Thomas, my Lord and my God. The third thing which by the way I note is, that in this and other like places where these speeches are thus joined together, our God is mentioned in respect of our creation, and our Father in respect of our regeneration; our God in respect of temporal blessings, and our Father in respect of spiritual graces, and eternal in the heavens. For as our God he created us and made us, but as our Father he adopted and redeemed us by Christ, and renewed us by his Spirit; as our God he gave us life, motion, and being; but as our Father he maketh us to live unto his praise, to walk after the Spirit, and to be new creatures. So that the joy and comfort of our souls is this, that our God is our Father, even our merciful and loving God, and tendereth us as his sons and heirs of his promises. These things I thought good to note by the way, by occasion of the first note which here offereth itself, viz. unto whom all praise is due, namely unto God, even our Father. The second thing which here I note is, the thing which is due unto him, which is, glory, and honour, and praise, and thanksgiving; as witness also the four and twenty Elders saying, Thou art worthy, O Lord, to receive glory, and honour, Apoc. 4.11. and power: For thou hast created all things, etc. The third thing which I note, is, the continuance of the time during which this praise is to be given unto him, which is for evermore; that is, throughout all ages from generation to generation. The reason of which everlasting continuance is, not only because of his eternal majesty and glory, but specially because of his everlasting mercy and love, that as his mercies endure for ever, so his name may be blessed and praised for ever. Many notes ye see might hence easily be gathered, and not unfruitfully insisted upon: as first, from the person unto whom all praises is due, viz. not unto Saints, or Angels, much less unto brutish or senseless creatures, but unto God only, even unto God our Father. Secondly, from the thing which is, due unto him, which is, praise and thanksgiving, not with lips alone, but from the heart and soul; which is the sweetest smelling sacrifice that can be offered unto the Lord. Thirdly, from the time, that his praise is not to be temporary but everlasting, as his mercies are everlasting. But for this time my meaning is to conclude all these in one short observation which is this, That always in all things God even our Father is to be praised: writ we, or speak we, remember we with ourselves, or mention we unto others temporal blessings, or spiritual graces, for this life present, or for that that is to come, still he is to be praised. And to this the Apostles give witness in every place. Our Apostle concluding his Epistle to the Romans, Rom. 16.27. To God (saith he) only wise, be praise through jesus Christ for ever, Amen. And again, Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, be praise in the Church by jesus Christ throughout all generations for ever, Amen. 1 Tim. 1.17. And again, Unto the King everlasting, immortal, invisible, unto God only wise, be honour and glory for ever and ever, Amen. 1 Pet. 4 11. And the Apostle Peter, Let God in all things be glorified through jesus Christ, to whom is praise and dominion for ever and ever, Amen. In which testimonies, to omit infinite others which might be brought to this purpose, ye see also the practice of the Apostles, that always in all things they praised the everliving and only wise God. And the reason why it should be so is evident and clear, as the four and twenty Elders yield it, where they cast their crowns before him and say, Thou art worthy O Lord to receive glory, Apoc. 4.11. and honour, and power: For thou hast created all things, and for thy wills sake they are, and have been created. Rom. 11.36. Or as our Apostle yieldeth the reason; Of him, and through him, and for him are all things; to him therefore be glory for ever, Amen. But not to seek after other reasons then our present text affordeth: he is our God that hath created us, form us, and made us for his glory: he is our Father, which hath blessed us with all spiritual blessings in heavenly things in Christ, and his mercies towards us in jesus Christ his Son are for evermore; therefore always and in all things his name is to be blessed and praised. But who is he that knows not this, that God is always in all things to be praised, and that there is great cause so to do? If the question be asked, one thing will be answered; but if the practice be looked into, another thing may be judged. Luk. 12.47. If we know it and do it not, it cannot be but that we shall be beaten with many stripes. And do we always in all things praise the Lord? If ten lepers be cleansed amongst us of their leprosy, are there not nine of them that never return back to give God praise? ten for one that never praise the Lord for his mercies? May not the Lord now take up the complaint of Malachi, and say, A son honoureth his father, and a servant his master. If I then be a Father where is mine honour? And if I be a Master, where is my fear? May he not say, An holy nation worshippeth their God, and good children honour their father. If I then be your God, where is my worship? If I be your Father, where is mine honour? I doubt not but there are who with the Prophet say, Thou art my God, Psal. 118.28. and I will thank thee, thou art my God, and I will praise thee. But is it one of ten? Nay, might we not go into a city, and with Abraham begin at fifty, and come down to ten, and yet not find ten such there? We have certain words of course which we use, as to say, God be blessed, God be praised, I thank God, I praise God; but commonly they come but from the lips. It is not with us as it was with Marie, that we can say, My soul doth magnify the Lord, Luke 1.46. and my spirit rejoiceth in God my Saviour. For though we bless God with our mouths, yet do we dishonour him in the ways of our lives. If ye say with them in Malachi, Mal. 1.9. Wherein have we despised thy name? wherein have we dishonoured our God? I tell you, in that ye have profaned his holy sabboth's. And if ye say unto me, Wherein have we profaned them? I tell you out of the Prophet, In that therein ye have done your own will, and not the will of the Lord? For, not to speak of your absenting of yourselves, some of you, from your Churches on that day, when ye should come thither (as it were) to his School, there to hear his voice, to learn his most holy will, and to be instructed in the things that belong unto our peace; not to speak of your fruitless and unnecessary talking, on that day, in your houses, or at your doors, or as ye walk abroad, when ye should either meditate with yourselves, or confer with others of the things that ye have heard at the Church out of the word; not to speak of your running up and down with your wares, of your selling of your wares even in open shop, and of doing the works of your calling on the Sabbath day, when ye should be either preparing yourselves in all holy reverence to the hearing of the word, or else be present in the congregation at the hearing of the word, or else be meditating or conferring of the things that ye have heard; not, I say, to speak of these and many such like things whereby the Lord his sabboth's are profaned, in that your own will is only done, and the Lord his will neglected; what will ye say unto piping, and dancing, and drinking, and lording, and ladying, and may-gaming on that day? Is this the Lord his will, or is it your own will? Nay, is it not to oppose yourselves against his will? He requires of you on that day to do his will, and not your own will; but ye do your own will, and not his will. Can ye plead ignorance in this behalf? Nay, ye have been taught what is his will for this day, and that this is not his will, but as much repugnant to his will almost as can be. And therefore is your sin the greater, because being taught in these things ye have refused to hearken and to obey, and chosen rather to follow the ways of your own heart. O but ye took only the evening unto these delights. Yea but the evening is a part of the Lords day, wherein he looketh to be served as well as ye look to be served by your servants on the working days in the evening. The whole day is to be consecrated unto the Lord; so that that whole day we ought to employ, either in an holy preparation to his service, or in hearing, or reading, or meditating, or conferring of the holy word of God, and not otherwise. What? no honest recreations and delights lawful on that day? First, these whereof we now speak are not such, but unhonest and ungodly. Secondly, for those that are such, it is doubted whether they be lawful on that day. For if worldly but necessary duties be forbidden when we should attend on the Lords work, (because we cannot be wholly occupied in both,) much more things which seem but for pleasure, are then to be abandoned. Beloved, being occasioned at this time to speak of our dishonouring of God, whom we ought to praise and honour always, and in all things, I have instanced only in this one point of our dishonouring of God, both because the profanation of the Sabbath is one of the greatest dishonours of God, and one wherein we too too much, and too too grossly offend. Nehe. 13.18. Did not your fathers (said Nehemiah to the rulers of judah) break the Sabbath, and our God brought all this plague upon us, and upon this city, yet ye increase the wrath upon Israel by breaking the Sabbath? Consider your own ways in your hearts, and be think yourselves well, whether amongst other our sins, the breaking of our sabbaths have not brought heavy plagues upon us. And do ye yet increase the wrath upon Israel by breaking his Sabbath? Mark well what I say, and the Lord give you a right understanding in all things. The Lord is always and in all things to be honoured and praised. Let us not in this or any other thing dishonour his holy Name. Let us in all things glorify God through jesus Christ, and let us always have that Song in our mouths, Praise, and glory, and honour, and thanks, and power, Apoc. 7.12. and might be unto our God for evermore, Amen. And as our Apostle concludeth this his Epistle with praise unto the Lord, so let us remember to praise God even our Father, for that it hath pleased him so often to assemble us together to hear a great part of it opened unto us, and thence to be instructed in the things that belong unto our peace. The beginning of this work was his work, and the continuance of it is his work: unto him therefore, even God our Father, be praise for evermore, Amen. Salute all the Saints, etc. Now in the end of this Epistle the Apostle addeth salutations from himself and others unto the Philippians, which manner also he useth almost in the end of all his Epistles. And first he remembreth his own salutations unto them, saying, Salute all the Saints, etc. Secondly, he remembreth the salutations of his brethren, and fellow labourers in the Gospel unto them, saying, The brethren, etc. Thirdly, he remembreth the salutations of all the rest of the Saints that were at Rome unto them, saying. All the Saints, etc. Lastly he shutteth up all and sealeth, as it were his letter with that usual prayer which he useth both in the beginning and in the end of all his Epistles, saying, The grace, etc. Salute, sometimes he addeth the manner, with an holy kiss. For that was the manner of the Christian salutation to embrace one another, and to kiss one another. Salute then in token of my love and affection unto them, all the Saints generally; nor only so, but particularly every Saint in Christ jesus, without omission of any one; that being washed in the blood of Christ jesus, and sanctified by his Spirit, do lead an holy and godly life amongst you. For such here he calleth Saints in Christ jesus, & that he would have every one of these in particular saluted, appeareth by his using of the singular number. Here than first I observe a good ground of that Christian custom commonly used in writing of letters unto friends that are absent; which is, to send commendations, to remember their salutations and health-wishes to such of their friends as are joined unto them in any near bond of duty, or of love. Which as it is a good testimony of their kind and loving affection towards their friends, so is it a good means to preserve and to increase friendship, and is (in effect) a prayer for their health and welfare. And for these causes it is that this custom of long time hath been, and is still amongst Christians continued. Which may teach us always, by all means, to retain and maintain our love and friendship with the Saints in Christ jesus: and therefore, when we converse with them, in all loving sort to use them; and when we are absent from them, in our letters to salute them, even every of them, as here our Apostle doth. As therefore the Apostle before exhorteth, so do I, whatsoever things pertain to love, even to the preserving or increasing of your love with the Saints in Christ jesus, those think on, and do. The second thing which here I note is, that the Apostle saluteth the Saints in Christ jesus. Whence I observe that the name and title of Saints is fitly and truly given unto men upon earth, Psal. 16.3. All my delight, saith David, is upon the Saints that are on the earth, and upon such as excel in virtue. And the Apostle in all his Epistles still writeth unto the Saints and faithful brethren, as ye may see in the beginning of all his Epistles. But who on earth are fitly and truly called Saints? Even they that being purified by faith, and sanctified by the Spirit, and washed in the blood of the Lamb, deny ungodliness and worldly lusts, and live soberly, and righteously, and godly in this present world. For they that are such, are led by the Spirit of God; they have put on the Lord jesus Christ, and he is made of God unto them wisdom, and righteousness, and sanctification, and redemption. Yea but are not all the sons of men so long as they dwell in these houses of clay, unrighteous and unholy? How then can any in this life be fitly and truly called Saints? job 15. True it is that He layeth folly upon his Angels, and that the heavens are not clean in his sight, and that truly and properly the Lord only is holy, and that of all the sons of men it is most truly said, that there is none that doth good, and sinneth not, no not one. Yet in Christ jesus all the seed which is according unto promise, is counted holy: holy, for that he is made of God unto them sanctification and holiness; holy, for that they are washed from their sins by the blood of the Lamb, and sanctified by the Spirit of grace; holy for that what is wanting in their obedience and holiness, is hid and covered in the perfect obedience and holiness of Christ jesus; and holy for that sanctified desire which is in them after holiness. And therefore our Apostle writing to the Corinthians, saith, Ye are washed, ye are sanctified, 1 Cor. 6.11. ye are justified in the name of the Lord jesus, and by the Spirit of our God: Ye are sanctified, that is, ye are made Saints, and holy. So that howsoever, in themselves, all the sons of men be unrighteous and unholy, yet even in this life all the Israel of God in Christ jesus, are fitly and truly called Saints in such sort as hath been said. Vain then and foolish is their conceit that imagine that there are no Saints but such as have departed this mortality in the fear and faith of Christ jesus. They indeed are well called Saints, and holy is the remembrance of them, neither need they the shrines of a sinful deceiver to be called Saints. But not unto them alone, but unto you also (beloved) is this title due, to be called Saints, if ye be in Christ jesus, and walk worthy of that calling whereunto he hath called you. Walk therefore worthy of that calling whereunto ye are called. Mortify the deeds of the flesh, and walk not after the flesh but after the Spirit. Be ye filled with the fruits of righteousness, and be ye holy in all manner of conversation, as he which hath called you is holy. The greater impossibility that there is in it to be perfectly holy, strive ye the more earnestly after it; and howsoever ye come short, yet with all eagerness endeavour still yourselves unto that which is before, and follow hard toward the mark for the prize of the high calling of God in Christ jesus. This is the practice, and this is the study of them that are sanctified by the Spirit of God, and these things if ye think on, and do, ye are Saints in Christ jesus. Otherwise ye are no Saints, neither do ye belong unto the covenant of grace. And this know for a surety, that whosoever are not Saints on earth, shall never be Saints in heaven. As therefore ye desire in your souls there to be, so study and give all diligence here to be. Be ye in Christ jesus, and then ye are Saints; be ye Saints, and then ye are in Christ jesus. The brethren: Having remembered his own salutations, now he addeth also the salutations of others unto the Philippians. And first he remembreth the greetings and salutations of the brethren unto the Philippians. The brethren etc. where by the brethren which were with him, he understandeth those that laboured with him in the Gospel. Whence I observe, that in letters sent unto men absent, these forms of speeches have not been unusual or misliked, to say, The brethren salute thee, or, Salute the brethren. All the brethren (saith the Apostle) greet you. 1 Cor. 16.20. Colos. 4.15. And again, Salute the brethren, etc. The more is it to be wondered at, that such forms of speech should now be censured, and they that use them, noted and traduced for such and such men. Can any man follow a better pattern than the example of the Apostle? Or can any man have a better warrant than the warrant of the Apostle? It may very well be thought, that if Paul were now living and should now use such forms of salutations as these in the end of his Letters and Epistles, he should so be censured and traduced as now those are that therein follow his example. The second thing which hence I observe, is, that as all Christians generally, so all Ministers of the Gospel in particular should write, and speak unto, and account one of an other as brethren. For, as this is true in general, that we have all one God for our Father, that we are all begotten by the immortal seed of one God, in one womb of the Church; that we are all baptised into one body, and have been all made to drink into one spirit, that we are all adopted unto the same inheritance by the same Spirit, through jesus Christ, and therefore are all brethren in Christ jesus; so is it also true in all the Ministers of the Gospel of Christ jesus, that we all build the same house, we all preach the same Gospel, we are all called to the dispensation of the same mysteries, we all seek the glory of the same kingdom, and we are all shepherds and bishops under the chief Shepherd and Bishop of our souls Christ jesus. Howsoever therefore in degree we go one before another, yet should we use and entreat one another as brethren. A good note, as for all Christians in general, so for such in the ministery as in gifts, or degree, are before others of their calling. A better example than this of the Apostle they cannot follow, to be so affectioned towards their inferiors, as it appeareth our Apostle was, and in all kindness to entreat as brethren them that labour with them in the Gospel, as it appeareth our Apostle did. It followeth. All the Saints, etc. Here he remembreth the salutations of all the rest of the Saints that were at Rome, unto them. All the Saints salute you, to wit, all the rest of the Saints, that labour not in the Gospel, and most of all they which are of Caesar's household, he understandeth some of Nero's Court which did embrace the truth. Which salutation the Apostle, no doubt, addeth for the joy and comfort of the Philippians, that when they should hear, that not only all the Saints at Rome saluted them, but the some of the emperors Court which had embraced the truth saluted them, yea and were as forward as the best in saluting them. Whence I observe, that the Lord in mercy sometimes in the Courts of wicked Princes, raiseth up faithful children unto Abraham, and causeth his truth to be loved, and embraced, and professed even of their Courtiers. What a cruel tyrant, and wicked persecutor of Christians Nero was, the Ecclesiastical stories mention. He was the beginner of all those wicked persecutions under those ten cruel tyrants in the Primitive Church, and grew to such a thirsting after blood, that not only Paul, and Peter, and many other Christians, but his greatest familiars, his dearest friends, his nearest kindred, his brethren, his mother, his wife were slain by his most cruel tyranny. Yet even in this cruel tyrant's Court, the Lord had some that feared him, and favoured the truth. Such a one was joseph in Pharaoh his Court, jonathan in Saules Court, Obadiah in Ahabs' Court, and Ebedmelech in Zedekiahs' Court. And such is his mercy, that he will, such is his power, that he can, and such his goodness that he doth cause light to shine out of darkness, and beget children in the faith, where the truth is most oppugned. Which may teach us many good lessons. As first not to despair, but that where the truth is most oppugned, there the Lord hath some that fear him, and worship him in truth. No place more unlike to have friends unto the truth, than Nero his Court, and yet there were such. And therefore we may hope that even there where Antichrist usurpeth his tyrann●e, the Lord hath his children which bow not the knee to Baal. Only we are to acknowledge the glorious mercy and power of the Lord therein, that so wonderfully dealeth for his children, and provideth for his own glory. Secondly, this may serve to condemn us of great backwardlinesse in a Christian resolution of a religious profession. In Nero his Court was great danger of present death and cruel torture unto so many as should embrace and profess the truth of Christ jesus. There the same Paul in prison, and many continually butchered and killed for a good profession: yet there were such as embraced the truth in their hearts, and professed it with their mouths. And how shall not this condemn our irresolute resolution of a religious profession? We are in no peril of death, or of bonds, or imprisonment for making a bold profession of Christian religion. Nay it is our honour with our most gracious Prince constantly to maintain the truth against error and superstition. And yet so cold are we a great many of us in religion, as that a man cannot tell what we are, Papists or Protestants; and so frozen, as that a man would take a many of us rather to be enemies than friends unto religion. Either we are afraid and dare not make that profession which we should, for fear of a day; or else to serve the time, we make show of one, and are indeed another, and so cannot make a good profession. Howsoever it be, so it is that many of us are of no resolution in religion. Well, it should not be so, but though we were in Nero his Court, we should make a good profession; and though there were no way for us but to be cast into the hot fiery furnace, yet should we with the three children protest, Dan. 3.18. We will not serve thy gods, nor worship thy golden image which thou hast made and set up. The grace, etc. In these words the Apostle shutteth up all, and as it were sealeth his letter with that usual prayer which he useth both in the beginning and in the end almost of all his Epistles. Where ye see the thing which he wisheth them is grace, which when he calleth The grace of our Lord jesus Christ, he therein noteth whence it is derived unto his children. By grace he understandeth both the first and second grace, both the free favour of God which is the fountain of all good things, and the good things themselves which flow from that fountain. Now this is called the grace of our Lord jesus Christ, because it is derived from God by him unto his children, by him I say, even by our Lord unto whom all power is given both in heaven and in earth; by our Lord jesus that saveth his people from their sins; by our Lord jesus Christ anointed a King to defend us, a Prophet to teach us, a Priest to offer up a sacrifice for our sins. So that the Apostles prayer here for the Philippians is, ye see, that whatsoever grace our Lord jesus Christ hath purchased for his Church, may be with them all, to fill them with all goodness. Would ye then know how to pray for all good either unto God's Church, or any of God's children? Learn of our Apostle, and pray that the grace of our Lord jesus Christ may be with them. For herein ye pray both for all spiritual grace in heavenly things unto them, and for all temporal blessings which in his gracious favour he vouchsafeth for the good of his Church and children, being all couched in this, The grace of our Lord jesus Christ. Again, would ye know by whom all grace is derived unto us, be it spiritual grace, or temporal blessing, the grace of God whereby he loveth us, or the grace of God whereby his love is made known unto us? Learn of our Apostle, it is by our Lord jesus Christ; for therefore is it called the grace of our Lord jesus Christ, because it is derived by him unto us, he having reconciled us unto God, and we with him having all things given unto us. Knowing then the exceeding great riches that we have in Christ jesus our Lord, let us always in all things glorify the name of Christ jesus; and as by him we have all things, so let us do all things to his glory. Laus omnis soli Deo. FINIS.